Q. 3. What Are the Grounds of Admission? What of Exclusion? and What Is Meant by the Unity of the Body?
H. D.
A. I know no ground of admission but the membership of Christ's body. Of course it is implied that the applicant affords no just occasion for exception either doctrinally or morally. Were there known evil in doctrine or practice, the clearest profession of the truth would only produce the deeper distrust. But a Christian, apart from such reasons, inconsistent with the godly confession of the Lord's name, is thoroughly admissible as such, hardly needs to be known. To demand ecclesiastical intelligence in the persons applying is not only without and against scripture, but a proof of lack of intelligence in those who seek for it in such circumstances. We ought not to look for spiritual understanding as to the church in those outside. Press for the confession of Christ, or the knowledge of redemption. All we could hope to find beyond the gospel is mere notions, till a soul is in the place which grace assigns it, till walking in communion. Those who are on church ground ought themselves to be intelligent as well as gracious; and if they are, they will assuredly help to smooth away difficulties for the ignorant, not increase them in the present snares and difficulties of Christendom, in a way the apostles did not when all was at the beginning clear and plain. If it be pleaded that such souls may still go backwards and forwards through ignorance of the evils of the world-church, denominationalism, &c.; the answer is that it is our duty, as far as we can, to instruct them within, not to create artificial and unwarranted barriers, or to keep them dangling without on one excuse or another which there is not honesty to avow, because it would be the avowal of sectarianism. But this largeness of heart, this yearning according to Christ over all that are His, this refusal to allow human rules expressed or understood to stand in the way of receiving in the Lord's name those He has called by grace, is as far as possible from the indifferentism which makes light of fundamental heterodoxy or defies the holy obligatory discipline of God's assembly.
There can hardly be too much care, both for the Lord's sake and Ηis assembly', not to say for the souls themselves, in ascertaining on the most trustworthy evidence that those who come forward are members of Christ, not merely quickened but possessed of the Spirit, so as to join in Christian worship and every other godly function. Acts 11:1717Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God? (Acts 11:17).
To require more, not to accredit and act on that, is in my judgment a slight of the name of the Lord, and neither right nor wise. Honest ignorance we are bound to bear with, while seeking to teach the truth more perfectly; but we are yet more solemnly bound to purge out and keep from all that denies and dishonors Christ whether openly or by neutrality.
This suffices also as to grounds of exclusion, the principle and even details of which faith can find in the word of God. Originally all the church owned itself and acted as one. Those who so own and act now are seeking to walk in the unity of the body. For they take their stand for united action on the great truth that “there is one body and one Spirit,” seeing also that the Lord has provided a resource even for the present state of His saints scattered by inadequate or false, by loose or narrow, grounds of union. They accept the unity produced by the Spirit who baptizes all Christians into one body; and if they cannot convince all others that this is the only divine ground of church unity, they can at least act on it by grace themselves. Hence they seek diligently in the measure of their faith to keep the unity of the Spirit in the bond of peace, while they would also maintain scriptural discipline among those who gather thus to the Lord's name. This is set aside by the Protestant theory of co-ordinate systems, though by none so distinctly as the Congregationalists; for they go so far as to make each congregation independent of every other on principle, whatever they may concede to courtesy—a fatal abuse of churches to deny the whole principle and practice of the church on earth.