Having made some general remarks on the churchy we will now notice, that as there are four distinct aspects of the Person of Christ in the four Gospels; so, in the Epistles there are four figures, or aspects, of "the mystery which hath been hid from ages."
In Matthew the Lord is revealed to us as Son of Abraham, fulfilling all righteousness.
In Mark, as the perfect Servant.
In Luke, as the perfect Man, Son of man.
In John, as Son of God.
In the Epistles the mystery is revealed under four aspects. The temple: " In whom all the building, fitly framed together, groweth unto an holy temple in the Lord." "The church" (or assembly): " the body" and " the bride." And as the four Gospels reveal and describe the one Lord; so these four figures-the temple, the church, the body, the bride—bring before us the assembly in its unity, as seen in each figure. We must, however, be most careful not to confound this, which is of God—His workmanship by the Spirit—with what is of man, man's building, man's churches, and all the sects and bodies of men. We shall find what is of God, and what is of man, kept very distinct in scripture. God only builds living stones into the temple, and in His building are all the living stones. Men build wood, hay, and stubble. Surely such is man's Christendom.
We have seen that unity marked the work of the Spirit in the building of the one temple in the Lord. (Eph. 2:20-2220And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21In whom all the building fitly framed together groweth unto an holy temple in the Lord: 22In whom ye also are builded together for an habitation of God through the Spirit. (Ephesians 2:20‑22).) The same unity marks the church, which is His body. (Eph. 1:21-2321Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22And hath put all things under his feet, and gave him to be the head over all things to the church, 23Which is his body, the fulness of him that filleth all in all. (Ephesians 1:21‑23).) There is only one Head, raised up from among the dead, in the heavenlies, far above all principality and power, &c. And He is Head over all to the church. This is a wondrous thought, that all that Christ is, now set in the heavens, He is to the church. It is also written in another place, " Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that 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." This is blessed and definite language. What is the church for which Christ died, which He so loved? What is "it," that is so dear to Christ? That which He is so occupied with, washing it by the water of the word—the purpose of His heart to present it glorious to Himself. Is that which is of such immense interest to Him, of no moment to us? Is it this baptized Christendom—will it be presented to Him glorious? Nay, He will spew the mere boasting, professing mass out of His mouth. (Rev. 3) What, then, is the church, the object so dear to the heart of Christ? We thus press the question; but we must bear in mind that the natural man can neither answer it, nor can he understand it. " The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." (Read 1 Cor. 2:12-1612Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. 13Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. 14But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. 15But he that is spiritual judgeth all things, yet he himself is judged of no man. 16For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. (1 Corinthians 2:12‑16).)
If, then, what we write is really about the church of God, the natural man cannot understand it: if we described any of the churches of men, that the natural man would understand. But then the apostle immediately goes on to explain that the very beginning of such a thing is carnality. " For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?" Is not the application of this scripture to the present day very distinct? Is it of the Spirit of God, or is it carnality, to say, I am of the Roman, I of the Greek, I of the Anglican, or I of Wesley? The natural man can understand all about these churches; but let us remember that it is only by the Spirit of God that we can understand the church of God. Have you ever sought the guidance of the Spirit on this most important subject? The Lord give us much real dependence and reverence of soul whilst considering the church of God.
It is very important to have a right starting-point. When did the church, as an existing thing, begin on earth? It is clear it had not begun when the Lord Jesus said, " Upon this rock I will build my church, and the gates of hell shall not prevail against it." It is further clear that the church, which is His body, could not exist before His death, for He said, " Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit." (John 12:2424Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. (John 12:24).) Thus He could not be one with His body, the church, until He died and rose again. Until He died He must remain alone. And, further, one object of that death was, that " he should gather together in one the children of God that were scattered abroad." (John 11:5252And 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).) Yes, in one, not in many different churches.
Then also we find that it is the Holy Ghost come down from heaven that so gathers them, and baptizes them all into one body. But the Holy Ghost could not be sent to do this until Christ was glorified at God's right hand. " For the Holy Ghost was not yet [given], because that Jesus was not yet glorified." Jesus says, " 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.'' And fifty days had the disciples to wait after the resurrection of Jesus from the dead—until the day of Pentecost was fully come. Then took place that wondrous descent of the Holy Ghost that filled Jerusalem with astonishment. Then was fulfilled that word of Jesus. "For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence." This Jesus spake after He was risen from the dead.
Now, by the Holy Ghost there was a new thing on the earth. There had been Jews and Gentiles, but there was now a new company formed, baptized by the Holy Ghost. " There were added about three thousand souls." Thus we see the risen Lord adding together by the Holy Ghost. Ever after that new company is known by the title, the church, or assembly. We have no doubt the word church should be omitted in the last verse of this chapter (Acts 2), as in the revised version. It was the Lord's work—the Lord added (together) such as were being saved; or, such as should be saved. This omission is striking. If the historian was relating the building of a city—say London—he describes the first houses that were built. He would not say, These houses were added to London. They were built, and formed the beginning of London; and every house built afterward it could be said was added to London. And so, without controversy, every saved believer from that day is regarded in scripture as added, baptized into the one only church, His body. Is not this the meaning of the word, did it not embrace every Christian? "And great fear came upon all the church." (Acts 5:1111And great fear came upon all the church, and upon as many as heard these things. (Acts 5:11).) Did not this mean the separated company? " And of the rest durst no man join himself." If we bow to scripture, we must own that all believers formed the one church of God, wherever found. When the apostle wrote the inspired epistles, and addressed them " Unto the church of God which is at Corinth," and other places, did not that term in-elude every saint in that place? There cannot be a doubt of it.
As we said, before Pentecost there were the Jews and the Gentiles. Since that day scripture recognizes three things: " Give none offense, neither to the Jews, nor to the Gentiles, nor to the church of God." (1 Cor. 10:3232Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: (1 Corinthians 10:32).)
We will now look at the third aspect—the one body.
Could anything more distinctly express unity than the human body? " For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ." This is not merely union, but unity, oneness. " For by one Spirit are we all baptized into one body." "But now hath God set the members every one of them in the body, as it hath pleased him.....That there should be no schism in the body.....Now ye are the body of Christ, and members in particular." (1 Cor. 12) The thought of different schisms, or religious bodies, is utterly condemned in these inspired verses. And all this is so minutely stated, that there may be no schism, or divisions. Christ is not the Head of churches and religious bodies, but Head of "the church which is his body." " There is one body, and one Spirit."
Now we would ask the reader to notice one thing as to entrance into the one body, as a very common and fatal mistake is often made as to this. Many hold that they are made members of Christ by water baptism. If they held that they became members of the outward profession of Christianity by water baptism, we do not object. They are thus brought into a place of great privilege and responsibility. Yet great numbers of such are never converted, never saved, and never form part of the body of Christ.
Two things have been overlooked. It is not by water, but by the Spirit, we are baptized into one body. And it is not man, but God, that hath set every member in the body as it pleaseth Him. In water-baptized Christendom are there not saved and unsaved? Have not evil men and deceivers crept in unawares? Could any man say that all who have been baptized with water have eternal life? Is it not rather unto, or into, death as a profession? Nothing is more distinct in the word of God than baptism by water, and the baptism by, or in the power of, the Holy Ghost. In the remarkable case of Cornelius and those with him, they received the baptism of the Holy Ghost before they were baptized with water. (Acts 11:1515And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. (Acts 11:15).) The Samaritans were baptized with the Holy Ghost some time after they had been with water. (Acts 8) Simon Magus was baptized with water, but not with the Spirit. Who would deny that there are many like him in that particular?
To say the Holy Ghost would baptize an unsaved man into the body of Christ, though baptized with water, would be madness, or worse. " If any man have not the Spirit of Christ, he is none of his." Thus God could not set a wicked, unsaved man in the body of Christ. Could it please Him to do so? Impossible! A pamphlet was put into our hands the other day, with this title on its back—" The Baptized Church of Jesus Christ in Folkestone." Now the question is, what is the baptized church, which is His body, in Folkestone? Would it be either those who had been baptized by water in infancy, before they believed? or, as in this case, those who had been baptized in water after they professed faith in Christ? Both would be equally wrong as to membership of the body of Christ, for it is not by water at all, but by the Spirit. We do not ask, Have you been baptized with water, and thus make an outward profession of Christianity? That is not the question. Neither do we ask, Have you become a member of any of the churches, or bodies of men, on earth? This you may have done, and yet be lost eternally, having no part nor lot in the matter of which we write.
But in scripture we find the one body united to a glorified Christ in heaven—one with Him, the Head, as the members of the human body are one with its head. And we find that all believers, whether Jews or Gentiles, are baptized by the Holy Spirit into that one body; that God hath set every one of them in the body as it hath pleased Him. And we ask, Hath God set you there? Have you received the Holy Ghost? Are you baptized by the Spirit into the one body of Christ? Take care that sacramental water does not take the place of the Spirit of God. If you have received the Holy Ghost, you will find these things clearly revealed in the scriptures of truth.