Here I might close my remarks; having developed the great, though simple principle, flowing from the very nature of God, that separation from evil is His principle of unity. But a difficulty collateral to my main object and subject presents itself. Supposing evil introduces itself into this one body so formed actually on earth. Does the principle still hold good? How, then, can separation from evil maintain unity? And here we touch on the mystery of iniquity. But this principle, flowing from the very nature of God, that He is holy, cannot be set aside. Separation from evil is the necessary consequence of the presence of the Spirit of God under all circumstances, as to conduct and fellowship. But here there is a certain modification of it. The revealed presence of God is always judicial when it exists; because power against evil is connected with the holiness which rejects it. Thus in Israel God's presence was judicial; His government was there, which did not allow of evil. So, though in another manner, it is in the church. God's presence is judicial there. Not of the world, save in testimony, because God is not revealed yet in the world; and hence it plucks up no tares out of that field. But it judges them that are within.
Hence the church is to put out from itself the wicked person, and thus maintains its separation from evil. And unity is maintained in the power of the Holy Ghost and a good conscience. And indeed, that the Spirit may not be grieved, and the practical blessing lost, saints are exhorted to look diligently lest any man fail of the grace of God. And how sweet and blessed is this garden of the Lord, when it is thus maintained and blooms in the fragrance of Christ's grace. But alas! we know worldliness creeps in, and spiritual power declines; the taste for this blessing is enfeebled, because it is not enjoyed in the power of the Spirit; the spiritual fellowship with Christ the heavenly Head, decays, and the power which banishes evil out of the church is no longer in living exercise. The body is not sufficiently animated by the Holy Ghost to answer the mind of God. But God will never leave Himself without witness. He brings home the evil to the body by some testimony or other; by the word, or by judgments, or both in succession, to recall it to its spiritual energy, and lead it to maintain His glory and its place. If it refuse to answer to the very nature and character of God, and the incompatibility of that nature with evil, so that it becomes really a false witness for God: then the first and immutable principle recurs, the evil must be separated from.
Further, the unity which is maintained after such separation, becomes a testimony to the compatibility of the Holy Ghost and evil; that is, it is in its nature apostasy; it maintains the name and authority of God in His church, and associates it with evil. It is not the professed open apostasy of avowed infidelity, but it is denying God according to the true power of the Holy Ghost, while using His name. This unity is the great power of evil pointed out in the New Testament, connected with the professing church and the form of piety. From such we are to turn away. This power of evil in the church may be discerned spiritually, and left when there is the consciousness of inability to effect any remedy; or if there he an open public testimony, it is then open condemnation to it. Thus, previous to the Reformation, God gave light to many who maintained a witness to this very evil in the professing church, apart from it; some bore testimony and still remained. When the Reformation came it was openly and publicly given, and the professing body, or Romanism, became openly and avowedly apostate, as far as a professing Christian body can, in the Council of Trent. But wherever the body declines the putting away of evil, it becomes in its unity a denier of God's character of holiness, and then separation from the evil is the path of the saint; and the unity he has left is the very greatest evil that can exist where the name of Christ is named. Saints may remain, as they have in Romanism, where there is not power to gather all saints together; but the duty of the saint as to it, is plain, on the first principles of Christianity, though doubtless his faith may be exercised by it. “Let every one that names the name of the Lord depart from iniquity.” It is possible that “he that departs from evil may make himself a prey” but this, of course, makes no difference; it is a question of faith. He is in the true power of God's unity.
Thus, then, the word of God affords us the true nature, object, and power of unity; and in so doing, it gives us the measure of it, by which we judge of what pretends to it, and the manner of it; and, moreover, the means of maintaining its fundamental principles, according to the nature and power of God, by the Holy Ghost in the conscience, where it may not be realized together in power. Its nature flows from God's; for of true unity He must be the center, and He is holy; and He brings us into it by separating us from evil. Its object is Christ; He is the sole center of the church's unity, objectively as its Head. Its power is the presence of the Holy Ghost down here; sent as the Spirit of truth withal from the Father by Jesus. Its measure is walking in the light, as God is in the light; fellowship with the Father, and with His Son Jesus, and, we may add, through the testimony of the written word—the apostolic and prophetic word of the New Testament especially. It is built on the foundation of the apostles and prophets (of the New Testament), Jesus Christ Himself being the corner stone. The means of maintaining it, is putting away evil (judicially, if needed), so as to maintain, through the Spirit, fellowship with the Father and the Son. If evil be not put away, then separation from that which does not, becomes a matter of conscience. I return, if alone, into the essential and infallible unity of the body, in its everlasting principles of union with the Head in a holy nature by the Spirit. The path of the saints thus becomes clear. God will secure by eternal power the vindication, not here, perhaps, but before His angels, of them who have rightly owned His nature and truth in Christ Jesus.
I believe these fundamental principles are deeply needed in this day, for the saint who seeks to walk truly and thoroughly with God. Latitudinarian unity it may be painful and trying to keep aloof from; it has an amiable form in general, is in a measure respectable in the religious world, tries nobody's conscience, and allows of everybody's will. It is the more difficult to be decided about, because it is often connected with a true desire of good, and is associated with amiable nature. And it seems rigid, and narrow, and sectarianism to decline so to walk. But the saint, when he has the light of God, must walk clearly in that. God will vindicate His ways in due time. Love to every saint is a clear duty; walking in their ways is not. And he that gathers not with Christ scatters. There can be but one unity—confederacy, even for good, is not it; even if it have its form. Unity, professed to be of the church of God, while evil exists, and is not put away, is a yet more serious matter. It will always he found to be connected with the clerical principle, because that is needed to maintain unity, when the Spirit is not its power, and, in fact takes its place, guides, rules, governs in its place, under the plea of priesthood, or ministry, owned as a distinct body, a separate institution. It would not hold together without this.
J. N. D.
(Concluded from page 253)