The True Church: The Body of Christ
Table of Contents
The True Church (Assembly)
The Church was in the mind of God from eternity (Eph. 3:9-11). It was announced by the Lord Jesus Christ in Matt. 16:18 as yet future; and redemption having been accomplished, and Christ the Lord, the head of the body seated on high, He formed it at Pentecost by the baptism of the Holy Ghost (Acts 2). There are four things to be especially noted in connection with this new divine organization. (1) The Head is in heaven, the source of all authority and nourishment for the Church. (Eph. 1:20-23; Col. 2:19.) (2) The Holy Spirit dwells in the assembly here below. (1 Cor. 3:16-17; 12: 4-11; Eph. 2:18-22.) (3) The Church on earth is united to the glorified Head and the members thereof, each indwelt by the Spirit, (1 Cor. 6:19) united to one another, forming "one body" by the one "Spirit" (Rom. 12:4, 5. 1 Cor. 12:12-14. Eph. 4:4; Col. 1:18), and (4) the word of God is the supreme rule of Church government by the Spirit, who is the power in the assembly and brings everything into subjection to Christ the, Head and works in each individual the owning of His Lordship.
The rock foundation of the assembly is "The Christ the Son of the living God." Compare Matt. 16:16-18; Acts 9:20; 1 Tim. 3:15-16. As founded on redemption Christ established His Church from on high in divine perfection and will in His own good time "present it to Himself a glorious Church" (Eph. 5:25-27). But, in the meantime, it is in ruins outwardly through the direful efforts of Satan and the unfaithfulness of the Lord's servants.
From Gen. 3 to Rev. 20 Satan is revealed as the implacable foe of God and of man. Note Rev. 12:17. Deception, corruption and violence characterized his work in the world before the flood, and with the same weapons he assaulted and pursued the Church until it was scattered in ruins. See Acts of the Apostles. 2 Cor. 11; 2 Tim.
Note especially 2 Cor. 2:11; 11: 13-15. Divisions, contentions and heresies marked his operations until every vestige of the true corporate testimony was blotted out. Light having been extinguished and the hope of the Church, the Lord's coming, lost; "they all slumbered and slept" amidst the prevailing darkness. (Matt. 25:1-13.) The true Church in ruins, and the gloom of superstition and death having settled down upon the profession, the opportune time had arrived for the establishment of the false church with its human head, who aimed for supreme rule in the world, religious and political, and assumed authority over the conscience. But the subtlety of its design suggests more than merely human wisdom in the founder of this building, (James 3:13-18) and in order that the deception might be effectual, he sought to accredit it by the use of the Scriptures. But Scripture reveals the real author of this scheme and condemns it. Besides, Scripture is the basis of the true faith (Rom. 10:17) and it cannot be destroyed.
In the course of time the Holy Spirit, through the word, opened the eyes of some of God's children. They broke away from this Anti-Church and preached the gospel which resulted in wide-spread blessing. Thus far this movement was of God, and had they followed on in the Spirit's guidance to assemble upon Scriptural ground instead of organizing so-called churches, there would have been—not Protestantism, but a united testimony against the system they opposed. As it was, however, they fell into the snare of organization with clericalism as the leading principle thereof and thus the Holy Spirit was systematically set aside. Numerous sects have since sprung into existence from this wrong beginning, all of which are without Scriptural authority. The Popish head of the earlier system and the Clerics of the later practically occupy the place the Holy Spirit should occupy in the assembly, and together they have almost blotted out any testimony to the true Church. Moreover, evil doctrines have permeated the Protestant societies, and they are powerless to deal with them. "The strong man" is not bound in these houses, but the word of God is, for the Holy Spirit has been practically silenced or ignored as the result of introducing innovations and worldly practices.
But what is the remedy for this state of thing? The answer is simple-separation of every member of Christ from the systems of men in order to "follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart." Obedience is the word. "Cease to do evil; learn to do well" is the order (Isa. 1:16-17). The first step is obedience,—withdrawal from what is unscriptural, must be taken before the second step of assembling according to Scripture can be learned. Consider 2 Tim. 2, 3, 4. Heb. 13:5-17: 2 Cor. 6:14-18. Jer. 15:16-21. And having separated we are to be assembled unto the name of the Lord Jesus Christ upon the ground of the "one body" as members of Christ. Here He is in the midst, and the sovereignty of the Spirit is practically owned in subjection to Scripture (Matt. 18:20; 1 Cor. 12. Eph. 4:4).
The Church of God cannot be restored to its original state, but its principles abide and are binding still upon all saints, who are commended to the word of God and His grace (Acts 20:28-32). The cry for union of all sects is an admission that they are wrong in being separated. But the latest scheme is to ignore the basis of Scriptural unity, that of the "One Body" with the glorified Head: the practical exhibition of which, in obedience to the word, is to "keep the unity of the Spirit in the bond of peace." (Eph. 4:3-4.)
"In Israel's history there have been two general revivals, one in the days of Hezekiah and the other in the reign of Josiah. And there have been just two general revivals in the history of the Church quite analogous to those in Israel. The first was in the days of Martin Luther when the individual truth of 'justification' was afresh proclaimed. The second was that of over one hundred years ago, when the truth of the Church as the body of Christ and its heavenly calling was recovered. We have no Scriptural warrant for a third revival.
"But what of the truth of the unity of the body of Christ? How far has the Church sought to maintain it? There has been one division after another, but still the truth remains, thank God, 'There is one body.'
" (W. P.)
There Is One Body
This truth of the one body is still, as of old, the governing principle of God's Church (the assembly) and it is therefore as binding now upon all the members thereof as it ever was; and it is even the more necessary now that it still be owned, because its members are scattered in confusion. The recognition of the authority of Christ by His members, would at once do away with any need for the creeds and confessions of Christendom, and would unite all true Christians practically in the "fellowship of the Spirit." The Word of God condemns sects (1 Cor. 1:10-13) and if believers were in obedience to it, the Head of the Church would have His own true place of authority; the Holy Spirit would be owned in the assembly. Holding fast the Head, the body would be nourished and would "increase with the increase of God" (Col. 2:19). Still more, the enemy would be foiled and the testimony to the unity of the Spirit maintained till the Lord should come.
"Besides, there is another question. How comes it that Satan finds it possible to succeed in the face of such evidence as the New Testament affords? Alas! the reason of this, too—the moral reason—is evident. The children of God may be the more readily deceived, because the doctrine of the Church, the body of Christ, brings God too close to us—sets His grace too richly before our souls—makes us feel (if our souls believe, bow, and enter into it) the vanity of all things here. Alas! our hearts shrink from the feeling. We naturally love ease; we like a little reputation, it may not be perhaps in the vulgar world, but in the so-called church-something at any rate, for self, something outside the portion of Christ and the cross." (W. K.)
Endeavoring to Keep the Unity of the Spirit
That the saints of God are responsible to keep the unity of the Spirit is quite evident (Eph. 4:4). But the question naturally arises, What is the "unity of the Spirit" we are exhorted to keep? "Surely God has not told us to use diligence to keep a unity, respecting the nature and extent of which He has given us no instruction. This cannot be: what the unity embraces must be in the word of God, though believers may be unwilling to see it." (C. H. M.) "The unity of the Spirit is the unity that exists due to the fact that the ONE SPIRIT has united the members of Christ in one body. God has set Christ "to be the head over all things to the Church which is his body, the fullness of him that filleth all in all." That is to say, the Church as a body, is the complement of the head,—Christ. God has quickened us together with Him, both Jews and Gentiles. He has made us, as Christians, sit together with Him in the heavenly places. "For to make in Himself of twain one new man, so making peace; and that He might reconcile both unto God in one body.... Now therefore ye (Gentiles) are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets (of the New Testament. See Eph. 3:5). Jesus Christ Himself being the chief cornerstone; in whom all the building fitly framed together groweth unto a holy temple in the Lord: in whom ye (Gentiles) also are builded together for an habitation of God through the Spirit." Such are the grand truths upon which the unity of the Spirit is founded. It is this unity the faithful are exhorted to keep,-a reality in the power of God."
( J. N. D.) "Only God Himself could form such a unity. Man has made, and makes, many unions; but God forms not unions but a UNITY, which is a vastly different thing. God's UNITY is a Center without a circumference, whereas man's unions would be satisfied with a circumference without the Center." (F. C. B.)
"It is clear, that, if 'by one Spirit we are all baptized into one body,' we must own every one thus united as being a part of that body or we shall not keep the unity. Breaking the unity of the Spirit would be the case if we held that there are many bodies, or more than one when God says there is but one.
"Looking into the New Testament, it is easy to find examples where the unity was broken. For instance, the assembly at Corinth was maintaining in their midst a wicked person. Was this keeping the unity of the Spirit? Surely not. Paul demanded that the man should be put out, and we know Paul spoke the mind of the Lord.
"We see here that the unity of the Spirit may at times be maintained by cutting off a wicked person. And we gather further instruction on this point by the directions given to the elect lady in 2 John, where she is told not to receive one into her house, nor wish him Godspeed, if he did not bring the doctrine of Christ.
"In the first of these cases we see HOLINESS demanded; in the second TRUTH is demanded. And these exactly agree with the character of the Spirit. He is the HOLY SPIRIT and the SPIRIT OF TRUTH." (1 John 5:6.) (C. H. M.)
"If men, if Christians even, lightly esteem the divine unity of the Church, or, when forced to avow that it is outwardly gone, seek to substitute for it a miserable daubing with untempered mortar and content themselves with an appearance of unity which does not deceive even those upholding it; if, in a word, men form alliances between their various sects, proving the very ruin they seek to justify;—let us turn away from such things, humbling ourselves on account of the ruin of the Church (looked at on the side of human responsibility) without conforming to it; boldly proclaiming that 'there is one body and one Spirit,' endeavoring to keep the unity of the Spirit in the bond of peace' (Eph. 4:3-4), refusing all fellowship with the evils of the day, 'and above all things putting on love, which is the bond of perfectness.' “(Col. 3:14.) (H. L. R.)
The Assembly the House of God
"The assembly as the responsible light on earth has in man's hands been ruined, and now is compared in 2 Tim. 2:20 to 'a great house' where all kinds of vessels are, but in confusion. We are not told to leave it,—that we cannot do, but we are told to depart from iniquity, that is, a separate path is pointed out for the obedience of faith to walk in where we can obey the word and seek to carry out God's mind.
"This we find illustrated in Israel's history. In Rehoboam's day division came in (1 Kings 12:19). Matters grew worse till Israel was carried away into Babylon (2 Chron. 36). None were left in Jerusalem. But God had pity on them and a remnant in Ezra's day came back and set the altar in its place. See Ezra 3. Another company came back later with Nehemiah and were one with the first at Jerusalem; not two companies, but one. Then Deut. 12:5-14 could be observed again. They gathered back to Israel's center chosen at the first, and that is the only thing left to do. It is not constructing or organizing some ecclesiastical position of our own. If the Holy Spirit gathers any, He will do so only in accordance with the principles laid down in the word of God. There is one body and one Spirit, even as ye are called in one hope of your calling.' This is recognized and acted upon in endeavoring to keep the unity of the Spirit in the uniting bond of peace. (Eph. 4:3-4.)
"In 2 Tim. our path in this day of ruin is pointed out. It is only a feeble remnant at the best, but it is getting back to Matt. 18:18-20. But this can only be claimed in the path of obedience to the word of God 2 Tim. 2:19 'Let every one that nameth the name of the Lord depart from iniquity.' It is separating from every invention of man in divine things, by getting back to God's word. 'If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the Master's use, and prepared unto every good work.' I need to leave much that is good that is associated with evil; then the word comes 'Flee also youthful lusts.' God wants truth in the inward parts and this should exercise our hearts to live 'soberly, righteously and godly in this present world.' To boast of a right Scriptural position if worldliness and other lusts are allowed in our walk is sorrowful indeed. Then we are to follow, not people, but righteousness, faith, love, peace with them that call on the Lord out of a pure heart." ( J. N. D.)
What Is Meant by Being "Gathered Together in My Name"?
"It is not that Christians chance to meet together, but they 'are gathered'-apart-and unto His name. The accidental meeting of any number of godly Christians, then, for a benevolent purpose would not have the blessing promised." ("The Steward.")
"The Name of the Lord Jesus Christ and His Person are distinguished in His word. Where people are gathered in His name He will be personally present. We must not assume we have Himself visibly to gather to. For sight He is not here, but to faith He is. The condition of His Personal presence in our assemblies is that we are gathered to His name. His name is the expression of what He Himself is.
“‘It is gathered unto my name' and not 'in' it. The difference is obvious. To be gathered in His name means no more than by His authority. To be gathered unto His name, means that His name constitutes the Center of union. What unites us is the truth of what He is; and where He finds a people for whom this bond suffices, there He promises the blessing of His personal presence in the midst.
"This presence must be distinguished from the presence of the Holy Spirit in the saints or in the assembly as the house of God at large. The Holy Spirit is always in the saints and in the assembly of God at large, unconditionally as to any principle of gathering whatever; and His presence therefore does not sanction the gathering as such. This should be as plain as it is important, for it shows how God can work in His grace amid all the confusion of Christendom, without sanctioning the discordant and sectarian principles which prevail, in the least. Christ's presence in the midst, on the other hand is sanction (not, of course of the state of the assembly otherwise) 'Whatsoever ye shall bind on earth shall be bound in heaven' is connected with it.
"If then, we are gathered to His name, nothing less is implied than the absence of all sectarian terms of fellowship; what unites is the true confession of a true Christ, and this involves the exercise of effective discipline, for that would be no true confession of His name (who is Holy and True) which allowed His dishonor. With this proviso it is the common ground of all though there be only 'two or three' on it. And the 'two or three' there, however few, have the assurance of the Lord's presence with them, and of His sanction of the place they are taking. For binding or loosing, the exercise of discipline, or as one near in divine power for all they call upon Him for, they have Christ with them, and that is the force of this precious Scripture." ("H & F.")
Who Is to Be Received to the Breaking of Bread?
"This question is a serious one, and all who are gathered unto the name of the Lord Jesus Christ are responsible to find the answer. What a comfort it is to know the truth of the Lord's presence with us. We can turn to Him for wisdom and grace and all we need. If we do so He will meet our every difficulty. It is His presence that makes the action of the 'two or three' binding on the whole assembly of God.
"It is plain that all the gathered saints share the responsibilities according to the word, 'Do not ye judge them that are within' (1 Cor. 5:12). Opportunity must be given to show the state of those who desire to break bread. Let us weigh this before the Lord. Is it right for brothers to introduce persons that they are satisfied with, without first obtaining the consent of the gathering? Does not the word 'Lay hands suddenly on no man' (1 Tim. 5:22) forbid haste in receiving? We must remember it is not our table but the Lord's, we are only guests there. We cannot make rules. His word and the sense of His presence can alone keep order and the cleanness that becomes His house.
"A person received to the Lord's Table is received because the place belongs to him as one of the Lord's people, as a member of Christ; and when received is subject to the discipline of the house of God.
"Where saints are newly converted and have not associated with systems of men, there is no difficulty; we receive them because they are the Lord's; there may be little intelligence about their position, but they ought to have hearts exercised to please the Lord.
"We must not allow fear of hurting souls to lead us out of the path of obedience. 'It is better to obey God than man.' Some may feel hurt at not being received at once. This is because of usage in man's systems; godly souls will learn the lesson better and sooner by seeing care exercised for the Lord's glory." ( J. N. D.)
But some will say, "Since each member of the body of Christ has a place at the Lord's table, on what grounds then are some denied that place?" This question has often been answered, and again we answer in the same words, "We must not forget that the One who welcomes is the 'Holy and True' and He cannot give up His nature. Suppose we do, as some suggest, 'invite all Christians' and the invitation is accepted and we are able to gather all at the table of the Lord—bring them together with their jarring views, their various states of soul, their entanglements with the world, their evil associations; how far then would the Lord indeed be owned and honored in our thus coming together? How far, do you suppose, would the Lord's Table answer to the character implied in its being the Lord's Table? What about all the causes of all the scatterings not searched out and judged, what would our gathering be but a defiance of the holy discipline by which the Church has been scattered? What would it be but another Babel?
If we really seek the blessing of souls, we shall guard with more carefulness, not with less, the entrance into fellowship. We shall see that it be "Holy and True" as He is with whom all fellowship first of all is to be. Careless reception is the cause of abundant trouble, and may be of general decline. "Evil communications corrupt good Manners." Men cannot walk together except they be agreed. When trial comes those who have never been firm of purpose, never, perhaps convinced of the divine warrant for the position they have taken, carry with them wherever they go, an evil report of what they have turned their backs upon, and often develop into bitter enemies of the truth." ("Bible Treasury.")
"When some are refused fellowship at the Lord's Table because of ecclesiastical affiliations we are told, 'But, you are cutting off Christians who have a right to be there.' No, we say, we are not cutting off Christians, but we are cutting off evil. If a Christian allies himself with evil we are sorry for him and would rejoice to get him to see it and help him out of it if we could; but if a Christian is united to evil, (such as an independent table) though he may say, (through ignorance) he is not, we cannot let him be the means of uniting us to it. If we should let him break bread where we are we should be breaking bread with him where he is, and therefore we have to inquire where he is breaking bread, and whether his loaf is leavened or not; for, if he takes the ground of the Body, whatever is his loaf is our loaf too, there are not two 'Breads'. We must then in love explain to him why we cannot walk with him." (G. P.)
"There is a danger now lest in a mistaken humility we should call all the tables of men, 'The tables of the Lord: All tables but one are, and must be, tables of schism, 'for Christ is not divided.' We dare not connect division with His holy Name by calling a table set up on schismatic basis, however ignorantly it may have been done, the table of the Lord: for 'there should be no schism in the body.'
"To join hands, and compromise the truth in so doing is what is being urgently pressed on all sides today, but it is offered to us under the words 'Reconciliation and brotherly love.' A gathering storm forewarns us to prepare for a tremendous attack upon the truth of the 'One Body'. Are we preparing for it by 'HOLDING THE HEAD'?" (G. P.)
Letters of Commendation
"God has provided that strangers coming from a distance should bring letters of commendation from the gathered saints where they are located, and we find the early Christians did so. (Acts 18:27. Rom. 16:1; 2 Cor. 3:1; Col. 4:10; 3 John 9.) ( J. N. D.) 'They tend to promote confidence at once on both sides, and fellowship, and they become valuable as a safe way of distinguishing the true from the false; and especially are they useful in these days for we are not all discerners of spirits; and remember we are told to 'try the spirits'." (G. P.)
"It is plain that there was then, as now, the practice of giving and receiving letters in commending stranger brethren to the assemblies. And a valuable means of introduction as well as guard it is, provided we hold it in spirit and not in letter; otherwise we might fail doubly, in refusing those who ought to be received, where circumstances have hindered the requisite voucher, and in receiving those who, being deceivers, can supply themselves with any letter which may the more effectually mislead. The aim of all such provisions is to afford adequate testimony to the assembly of God, which is in no way bound to a form however excellent." (W. K.)
The Lord's Authority in the Assembly
"In the gospel of Matthew besides the mention of His universal assembly, the Lord gives us His thoughts concerning a local assembly, as composed though it may be of only 'two or three' persons (18: 15-20). Though suffering still from His rejection, expressed in chapter 11, the Lord was already looking forward to the dawn of that time when He would make known to His brethren as their present portion the relationship with the Father which He came to reveal; when also these same redeemed ones would be gathered together in His name on earth. The Lord's heart must have been indeed, if we may so say, blessedly preoccupied with that coming time, when teaching the lesson of grace towards little children (Matt. 18:1-14), and of the exercise of this same grace amongst 'brethren' (vv 15-16), for He seizes the opportunity for speaking of the assembly in the following verses—no longer of the Church as a whole, but of the local assembly, though it might be found in the smallest possible number. Thus we have from the Lord's own mouth the words which reveal to us the character and duty of an assembly of God upon which the Lord confers His authority to act on His behalf and in His name, so that the acts of this assembly are bound in heaven. This passage therefore is of the last importance. It is not repeated in the epistles of Paul, which contain, however, its development and application.
"It is plain the Lord had before Him in Matt. 18 a local assembly which would, and should today, comprise all saints living in the locality. The two brethren, one of whom had trespassed against the other, both belonged to the assembly; and this it is which gives so serious an importance to the action of the one whose duty it was to gain his brother. The one or two more whom he was to take with him as a last resort before communicating the matter to the assembly, also doubtless formed part of it. The same may be said of the 'two of you' mentioned in verse 19.
"The value which the Lord attaches to such an assembly is brought to us by the fact that if the brother who had sinned against the other refused to hear the 'Church' all was over. There was no fourth effort to be made, since he had despised the assembly in which the Lord was present, and His name to which they are gathered.
"An assembly of God is shown to be such by the Lord's table spread in its midst. A gathering of Christians which had not the Lord's Table would not constitute an 'assembly.' But the Lord's authority for administration amongst those gathered around the table is found in connection with the ordinance which calls Him to mind. Further, the Lord's Table spread in different assemblies of God is that which establishes and proves their joint responsibility, for they profess subjection to the authority of the same Lord. Finally, without the Lord's Table there would be no discipline; for there would be nothing to prove that they hold fast to His name to which they are professedly gathered." (F. P. B. French.)
Assembly Action
"What is a local assembly? It is composed of believers gathered to the name of the Lord Jesus Christ, and meeting together as members of the One Body of Christ. The Lord is in the midst (Matt. 18:20), and because He is there the louse' must be clean. 'Thy testimonies are very sure; holiness becometh thine house, O Lord, forever” (Psa. 93:5.) See Num. 5:1-4; 1 Cor. 5; 2 Tim. 2; Rev. 2:14-15).
"The assembly must judge both moral (1 Cor. 5), and doctrinal evil (Gal. 5:9; Rev. 2:14-15). It walks in separation from the world, 2 Cor. 6:14-18), and from all religious forms and ceremonies, (Heb. 13:9-13). It worships God by the Spirit (Phil. 3:3. N. T.), and according to the truth of revealed Christianity. (John 4:23-24.) Every believer is now a priest. (1 Peter 2:5), to go into the holiest (Heb. 10:19).
"In 1 Cor. we have the Church addressed with all that in every place call upon Jesus Christ our Lord-deacons and elders are not mentioned. It is the assembly in its position of privilege and responsibility before God. Evil is there in chapter 5. Paul does not judge it for the assembly. He first notes that they had not mourned in order that the evil doer might be taken away from among them, (verse 2), then he calls on the assembly to act and put away 'that wicked person.' Paul would have the conscience of the whole assembly aroused. We should never act in a judicial spirit. It is the Lord's presence in the midst that demands discipline, not our moral superiority to the evil. If God has permitted the evil to rise to a head it is because the state of the whole assembly demands self-judgment. Josh. 7 gives us precious instruction here. When Achan sinned in taking of the accursed thing, Jehovah says, 'Israel hash sinned.' Here, too, we find it was not Joshua alone that acted, but all Israel with him executed the judgment of the Lord.
"There is never a case of discipline but to the shame of the whole body. In writing to the Corinthians, Paul says. 'Ye have not mourned,' they all were identified with it. Like some sore on a man's body, it tells of the disease of the body, of the constitutional condition. The assembly is never prepared, or in the place to exercise discipline, unless first identifying itself with the sin of the individual.
"As to the nature of this, the spirit in which it should be conducted, it is priestly; and the priest ate the sin-offering within a holy place. (Lev. 10.) I do not think any person or body of Christians can exercise discipline, as having the conscience clear, until having felt the power of the evil and sin before God, as if he had himself committed it. Then he does it as needful to purge himself. The only sins the assembly ought to judge are those that come out so palpably as to demand public repudiation according to the word of God. The assembly is not to be a petty tribunal of judgment for everything. We ought never to claim the assembly's intervention except about the evil that is so plain as to be entitled to carry the conscience of all.
"We do not get in Scripture a book of rules, but principles of truth. Thus every evil doctrine is not definitely mentioned, and every moral evil is not noted. Lev. 13 and 14 bring before us the necessity of spiritual judgment. We never find two cases exactly alike, and this calls for much waiting on the Lord, that the manner and execution of the judgment may be of Himself. (2 Cor. 7.) Here the whole assembly at Corinth are seen as mourning. The punishment was inflicted of many. (2 Cor. 2:6.) They mourned over the evil that was in their midst, and by the common judgment, that delighted not in 'putting away.' They sought the glory of Christ in this matter." ( J. N. D.)
"Are there not three things— (1) A brother overtaken in a fault (Gal. 6:1). Here it is not assembly action, but individual care of such. (2) A disorderly person (2 Thess. 3:11). Here, too, is it not individual action? (3) The case of a 'wicked person'—a course pursued. The evil is there unjudged. One feels that to express sorrow when the evil has come out, is no evidence of godly repentance." (H. E. H.)
"As to inquiry, a few brothers may do that, but you cannot have a judgment of an individual unless the assembly does it.... It is very right that one, two or three should inquire into facts, but any wise godly brethren may do that, and the consciences of the assembly must thereupon be brought into action.
"The principle of unanimity in action of an assembly is just as bad as that of majority, for neither of them may represent the Lord's authority, which only is binding in the assembly. If things were to be settled by the unanimous consent and judgment of all, and if one unspiritual person were there and opposed, all would come to a deadlock, and the evil remain unjudged. If all were spiritual and subject to the Lord, doubtless there would be unanimity, and so much the better, but would it then be the Lord's authority which was unanimously bowed to? We should remember that they (in Corinth) were unanimous in retaining in their midst that incestuous man (1 Cor. 5), but the authority of Christ came in by the apostle and put him outside." ( J. N. D.)
"When there were cases for the solemn discipline of exclusion, previous investigation was made, facts proved, and the case so unquestionably established, that when it came before the assembly it was not to deliberate about evidence, but to act upon it. So should it be now. (1 Cor. 5:4; 2 Cor. 7:1; 1 Tim. 5:20.) It is a deep dishonor to the Lord, gives Satan great advantage, lowers the spiritual character of the Church of God to a court of justice, and stirs up fleshly energy when a case is submitted to the assembly before it has been fully established. When this latter has been done we may expect that there will be unity of judgment." (H. H. S.)
"The assembly is not called to deliberate or discuss. If there is any demand for discussion, the assembly is not called to act. The case should be thoroughly investigated, and all the facts collected by those who care for the interests of Christ and His Church, and when all is thoroughly settled, and the evidence perfectly conclusive, then the whole assembly is called to perform, in deep sorrow and humiliation, the sad act of putting away from among yourselves the evil doer. We cannot protest too strongly against the idea of the whole assembly being called together to discuss cases of discipline."
(C. H. M.)
" 'One witness shall not rise up against a man for any iniquity,' nor can the assembly be called together by the voice of one. (Deut. 19:15; Num. 10:2-3.)
"Each assembly of Christians gathered in the name of the Lord Jesus Christ, in the unity of His body, acts in its own responsibility to the Lord in all corporate action, such as welcoming in the name of the Lord, those who come amongst them to the Lord's table: in deciding before the Lord all acts of discipline, and all such like things. Each assembly acts in, and of itself, in carrying out those things which are purely local, but which bear upon the whole Church.
"When such local affairs of each meeting are thus carried out by itself, and as of itself, under the Lord, all other meetings of the Lord's people are bound to own the action as in the unity of the body, taking it for granted (unless it be proved otherwise) that all has been done aright, in the fear of God and in the name of the Lord. Heaven, I am sure, ratifies and owns such godly action, as the Lord said it would. (Matt. 18:18.)
"It has often been said, as well as felt, that discipline in 'putting away from among yourselves' should be the very last thing resorted to; and this when all patience and grace is exhausted, when to allow the evil to remain would be but to dishonor the name of the Lord, and practically to connect it with Him and the profession of His name. Besides all this, discipline in excision is ever and always done with a view to the restoration of the person so dealt with, not with a view to getting rid of him. So it is ever with God in His dealings with ourselves. Personally He always has the soul's good and restoration to the fullness of joy and communion in view, and never withholds His hand until this is effected. Godly discipline, done in His fear, has the same end in view; otherwise it is not of God." ("Words of Truth"-1875.)
The Flesh in the Christian
"Although a man may be truly a Christian, yet the flesh always remains in him, which is just as ready to show itself in the assembly as in the world." ( J. N. D.)
"The comfort is that God's truth abides, and surely He will sustain and bless every soul that humbly seeks, in dependence upon Himself, to walk according to it, while He encourages and helps those who together seek to call upon the Lord out of a pure heart. It is in vain that we complain of the faults of others, seeking in this way to account for the failure and disorder, which we would fain remedy, but the seeds of which are in our own individual hearts. The book of Job may well serve as a warning in this respect. The most righteous man, (and God bore witness to him as such), a man who was not a Pharisee, but habitually used language that no Pharisee would use — when put into the crucible, was found to be secretly clinging to a testimony from his fellows, which he knew in his heart would not avail him before God. And is there not in every heart a lurking root of self- confidence, a hankering after satisfaction to be derived from comparing ourselves with others, with the conviction that the comparison will turn out to our advantage, God Himself being the Judge? He who through God's grace could say, in the midst of his bitter trial, 'I know that my Redeemer liveth,' was brought to say at the end of it, 'Now mine eye seeth Thee, wherefore I abhor myself and repent in dust and ashes.' If that were our state there would be an end to seeking applause from others.
"As with Job, so it is with us. In the path of self-judgment and true contrition, bearing on our hearts the ruin of the Church, will be found the divine remedy for the evils which we deplore; not that Scripture warrants our expecting extensive or brilliant results, but faith counts on God to own and bless His word, and those who do His will in obeying it.
"The question is, Are the principles and order of the House of God, as given in Scripture to be complied with? If not, how can there be for Christ's glory any true collective answer to the grace of Him who died to save us, and who builds the House for His Father — the House which, He calls 'My church?' Holiness becomes that House forever. Is Holiness to be maintained or not?
"Surely if we know ourselves at all, we must be conscious of a secret dislike to discipline, when we ourselves become amenable to it. The natural heart will ever be ready to exercise it upon a defaulter, even going so far as to take the law into one's own hand, but our ill-adjusted balances provide excuses for ourselves; and resistance to authority, whether active or passive, is none the less real for being unavowed.
"Did the flesh not exist in us, there would be no difficulty. But there it is, and ever will be as long as we remain on earth. Who can truly say I am free from it? We are swift to detect it in others, and would fain offer to relieve our brother's eye of the moat we think we see there, forgetful of the beam that is in our own eye. Intelligent, godly young Christians are almost sure to err on this side. One of the most painful things in a Christian assembly is a strong-willed man who lacks the experience furnished by mature age, and yet takes upon himself to set his brethren right in doctrines, principles and practice, as if he alone were the defender of the faith. 'Not a novice' was Paul's warning to Timothy; and surely we do well to heed it. (1 Tim. 3:6.)
"Another difficulty, common amongst older men, is a repugnance to obey the Scripture when disciplinary action is called for, as in Corinth. This may arise from the remembrance of past personal failure, or from a lively sense of the feeble moral condition of those called upon to exercise it in obedience to the Lord. 1 Cor. 5. The case of Corinth, gross as it was, is full of instruction in this respect. May we not safely say that had the apostle not written to them, they never would have acted at all? His care, as both Epistles prove, was the state of the whole assembly and the due exercise of every conscience within it. Does not God permit evils of this kind and the trials they lead to, in order to raise the moral tone of those who may, unbeknown to themselves, be quietly gliding down the stream of worldliness and indifference to Christ's claims?
"It is easy to seek to get rid of responsibility by crying out against the failures of those who seek in the main to carry it out in obedience to the Lord, and in dependence on Him; hut this is not the path of faith, nor one in which we may expect to find the Lord's support." (W. J. L. 1904.)
True service, as well as rule, is founded on love; and the love of the servant flows from that of the Savior. But self needs to be judged in its pride, vanity, and worthlessness, in order that love may be divine and true.
Men soon perverted service into lordship, though our Lord took pains to anticipate and warn of the danger, and to implant the principles of grace which is suited if held in faith to guard from ill and form the heart according to God. So bold and inveterate was this evil that it followed the apostles themselves up to the last Passover and the Lord's Supper. "There was also a contention among them which is accounted the greater. And he said to them, The kings of the Gentiles have lordship over them; and they that have authority over them are called benefactors. But ye shall be not so; but he that is greater among you, let him become as the younger; and he that is chief, as he that cloth serve."
"Tend the flock of God that is among you, exercising oversight, not by necessity but willingly."
Of another danger we are warned; "Nor as lording it over your allotments, but becoming models of the flock." (W. K.)
"There are rare and precious services to be rendered by the obedient one—services which can only be rendered by such, and which owe all their preciousness to there being the fruit of simple obedience. True, they may not find a place in the public records of man's bustling activity; but they are recorded on high, and they will be published at the right time. Heaven will be the safest and happiest place to hear all about our work down here. May we remember this, and pursue our way, in all simplicity, looking to Christ for guidance, power, and blessing. May we not be found looking askance to catch the approving look of a poor mortal whose breath is in his nostrils, nor sigh to find our names amid the glittering record of the great men of the age. The servant of Christ should look far beyond all such things. The grand business of the servant is to obey. His object should not be to do a great deal, but simply to do what he is told. This makes all plain; and, moreover, it will make the Bible precious as the depository of the Master's will to which he must continually betake himself to know what he is to do, and how he is to do it. Neither tradition, nor expediency will do for the servant of Christ. The all-important inquiry is, 'What saith the scriptures?' This settles everything. From the decision of the word of God there must be no appeal. When God speaks, man must bow. It is not by any means a question of obstinate adherence to a man's own notions. Quite the opposite. It is a reverent adherence to the word of God. Let the reader distinctly mark this. It often happens that, when one is determined through grace, to abide by scripture, he will be pronounced dogmatic, intolerant and imperious; and, no doubt, one has to watch over his temper, spirit, and style, even when seeking to abide by the word of God. But be it well remembered that obedience to Christ's commandments is the opposite of imperiousness, dogmatism, and intolerance. It is not a little strange that when a man tamely consents to place his conscience in the keeping of his fellow, and to bow down his understanding to the opinions of men, he is considered meek, modest, and liberal; but let him reverently bow to the authority of the holy scripture, and he will be looked upon as self-confident, dogmatic, and narrow-minded. Be it so. The time is rapidly approaching when obedience shall be called by its right name, and meet its recognition and reward. For that moment the faithful must be content to wait, and, while waiting for it, be quite satisfied to let men call them whatever they please. The Lord knoweth the thoughts of man, that they are vanity.' (Psa. 94:11.) 'Study to show thyself approved unto God.' (2 Tim. 2:15.) ("The Remembrancer.")
Communion? What Is It?
"This must take its character from the nature of Him who forms it for His own delight and glory, and in grace calls us into it, with Himself. For example: 'God is faithful, by whom ye were called into the fellowship (communion) of His Son, Jesus Christ our Lord.' " (1 Cor. 1:9.)
"Again: 'That which we have seen and heard declare we unto you, that ye may have fellowship with us, and truly our fellowship is with the Father and His Son Jesus Christ.' " (1 John 1:3.)
"God, who forms this communion, and has created us anew in Christ Jesus for its participation and enjoyment is also its rule; 'If we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ. His Son cleanseth us from all sin.' " (1 John 1:7.)
"As regards ourselves, 'We know the Son of God is come and hath given us an understanding, that we may know Him that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true God and eternal life. Little children keep yourselves from idols.' " (1 John 5:20-21.)
"This communion must be maintained by us and all saints, not only on what suits the nature of God, with whom we are called to hold it, but by the exclusion of everything which forms no part of it, and which would be inconsistent with its character of light, and truth, holiness and love.
"These considerations of what real communion of saints consist with the Father and the Son, through the Holy Ghost and by the word of God, give us also the ground and object of all practical fellowship with one another in the assembly of God.
"Another point must be touched upon as giving a character to all true communion now amongst saints. The peculiar nature of God's dealings since the death of Christ and His rejection by the Jewish people, is, that the Holy Ghost is on earth, forming and uniting to Christ as Head in heaven, a body. (Eph. 4:4.) 'By one Spirit are we all baptized into one body.' " (1 Cor. 12:13.)
"Now a body is not composed of a union of assemblies, but of 'members'-and if there are different assemblies of these members of Christ it is only local separation, the result of the members being scattered over the earth and not yet (as will be in glory) gathered into one place. All these members who practically own the Head, necessarily own each other as members of His body; they are one, and as needful to each other as the hand to the eye, the foot to the head. (1 Cor. 12:21.) Therefore all the members in one locality who thus own the one Head, must own each other as His 'members' and assembling themselves together unto the name of the one Head, represent and act in that place as members of the body, Christ being in the midst. (Matt. 18:20; 1 Cor. 5:4, 14: 23; Heb. 10:25.) So it would be, and was, in each locality, thus there are not many bodies but one. The members, normally, in each locality represent the body in that locality, there being but one body. These would constitute different local assemblies, but could they be together (as they will in glory) they would not be many assemblies, but one assembly, Christ being the one Head of all. Each particular assembly when acting, (I speak of the principle, not man's failure in it) having Christ in the midst, and the 'binding and loosing' on earth being the binding and loosing of heaven, the act is valid for every individual that owns the Head, and every assembly that has Christ 'in the midst.' It is very evident that 'Christ in the midst' of an assembly, is enough to make an act valid for all who own His Headship. Observe, I speak not of human infirmity now, but of the principles themselves. Man may fail in everything, but his only security is in holding to God's principles, which cannot fail.
"There may be but a few in one locality who seek to be faithful, yet they find that the Lord has provided for the faithful few in all times in that word that where only 'two or three are gathered together unto my name there am I in the midst of them.' Now this paper has reference to these, what may be called remnant-assemblies rather than to denominational or independent assemblies, which practically, if not in word, allow that the body of Christ can be divided. I take then Scriptural principles (a departure from which, and unfaithfulness, have brought in the ruined state of things which we see around us) not with a view of restoring the ruin, which would be to ignore it, or of setting up anything corporally, but of showing what faithfulness in individuals must lead to, if Scripture be gone back to." (G. P.)