Eph. 4:3
Behind these public and settled aberrations from the will of God about His children, it will be found that there lie predisposing causes that grieve the Holy Ghost and hinder the true and spiritual perception of the saint. The most personal and perhaps most common hindrances flow from the state of the soul, through ignorance of a full delivering gospel. Sin in these circumstances has never been thoroughly judged as before God, and consequently deliverance (Rom. 8:2) is but partially, if at all, known even in principle. Still less is there the power of the Spirit in unsparing application of death with Christ to self practically. Perhaps even the forgiveness of sins as a complete thing has been but feebly apprehended, as made apparent by the notion of the need of a fresh recurrence to the blood of Christ, or (as others would put it) of a constant process of cleansing going on, which they ground on a misunderstanding of the present tense in 1 John 1:7, ignorantly reducing it from its moral import to mere actual time. Others again have a wholly superficial and even fallacious view of the world, as if it were now all consecrated to the Christian by that cross of Christ, whereby on the contrary the Christian is crucified to the world, and the world is crucified to him.
The flesh and the world being thus inadequately judged according to God's word in the light of the risen Christ, the heart is not in communion with God touching all within and without. Though there may be the utmost zeal for souls as far as their danger and God's pardoning grace are understood, and true and burning love that Christ should be honored in their blessing, nature still has a large place, and the word and Spirit of God do not absolutely govern the heart separate to Him who is dead, risen, and on high. In such a condition how can souls be expected to form a sound or spiritual judgment on the church, complicated as the question now is by its ruined state? They value science, letters, philosophy, which exalt the flesh, as well as associations which allow of ease and honor in the world. From lack of intelligence in the word, and feeble sense of fellowship with the Father and the Son, they fail to judge the present evil. age and are absorbed in “their own things,” if not ever seeking greater. They are consequently in danger of being the victims of prejudice and prepossession. They do not give to Christ His due and supreme place in a practical way; nor do they freely rise above brotherly kindness into the purer atmosphere of love according to God, so as to care for the church unselfishly as Christ's body. They are not prepared to break fully through the vain conversation which tradition has generated as much in Christendom as of old in Judaism They shrink from the trying consequences which unhesitating and thorough obedience of the truth must entail on every one who is subject to the Lord. The eye is not single, and therefore the body is not full of light; the path looks uncertain, the word seems difficult, and danger appears to lie in the faith that follows the Lord at all cost.
Are we then to fall back on prudence and require a certain measure of intelligence before reception? This is just one main mischief that has to be ever assiduously avoided, and treated as a mistake in principle, yea, a sin against Christ and the church. Nor could anything more directly tend to make the most sectarian of all sects than to exact, from the souls who seek to come in, a right judgment as to truth least known by the saints, the mystery of Christ, or in particular the one body for them made harder still, as it is apt to be in practice, by sections growing out of the actual fallen condition of Christendom.
Never was such a requirement heard of, even when the church began and the presence of the Holy Spirit was a wholly now thing. Saints were received on the confession of Christ's name, God having given to all the like gift, His seal and passport. The intelligence was on the part of those who recognized the worth of that Name and the gift of the Spirit as to themselves at the beginning. Had they claimed intelligence of the church as a condition of fellowship, it would have really proved their own lack of intelligence, and counteracted that for which Christ died—the gathering together in one of God's scattered children.
Has the present ruin of the church altered this primary principle? The firm foundation of God stands, but with this seal: The Lord knows them that are His; and, Let every one that names the name of the Lord depart from iniquity. What bears His name is like a great house with vessels of honor, and vessels of dishonor, from which last a man has to purge himself, if he would himself be a vessel of honor, sanctified, meet for the Master's use, prepared unto every good work. If the public state be evil, individual fidelity to Christ is imperative: unity is not to overbear it, nor bind the Christian to unite the Lord's name with unrighteousness. Personal purity is to be followed also; and this not in isolation but with those that call on the Lord out of a pure heart. Not a word about requiring ecclesiastical or doctrinal intelligence, but “with those that call” &c., i.e., with real saints in a day of lax and hollow profession.
At a later day, “the last hour” of John, we see how strongly the Spirit of God insists on first principles. “Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him By this we know that we love the children of God, when we love God and keep his commandments. For this is the love of God, that we keep his commandments: and his commandments are not grievous. For whatsoever is born of God overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?” In presence of many antichrists, Christ abides the touchstone. The Spirit holds to His person unhesitatingly. To add aught is to take from Him, to dishonor His name.
Is then knowledge of truth or growth in spiritual intelligence to be slighted? In no way; but it is false and vain to require either as a preliminary condition from saints who seek fellowship according to God. Help them, instruct them, lead them on in both. This is a time service, but arduous withal. The other is sectarian, and wrong.
If there are any who plead for so great a departure from Scripture and more especially from the characteristic truth of God's assembly, let them betray their new invention in opposition to the Lord, that others also may fear. Christ ever abides the one test, the only center, to whom the Holy Spirit gathers. What the Lord declared just before the church began remains even more manifestly true, now that He is dishonored in the house of His new friends no less than in that of His old. “He that is not with Me is against Me, and he that gathereth not with Me scattereth abroad.” (Matt. 12:30.) It is imperative to be with Christ for one's soul, in order to please God and not dishonor His Son; but there is now the privilege and duty of gathering, as well as of individual allegiance; and he who does not gather with Him only scatters, whatever appearances may say to the contrary. It is the once rejected and dead, the now risen and glorified, Christ, who is the attractive center; and hence the sign of His death in the breaking of bread is equally the sign of the one body, which they in effect deny and contemn who would restrain it to their few, refusing “the many,” that is, all whom Christ contemplates and welcomes. He has not asked this at their hands; nor does He sanction such action in His word. And if not warranted of Him, what is it but party and arbitrary restriction, which does not refuse the vile only but the precious, unless they fall in with their unauthorized course whether they think it right or not?
Thus the direct tendency is to coerce and demoralize; for what is sought is not conviction on ground of Scripture, but, where there is no conviction, a blindfold subjection, a bare and often reluctant and unhappy acquiescence, an appearance of fellowship which is no longer living but dead. For the Spirit we have received is assuredly a spirit, not of fear, but of power and love and a sound mind; and in no way does He endorse what is thus formal in character, under human pressure or influence. The consequence is terrible: a premium to the more vaulting and turbulent spirits, who now more than ever would “hold the reins;” the comparative retirement, from their just and grace-given place, of those who care not to rule save in the fear of the Lord and by His word; the destruction of moral principle in such (and they are very many) as seek to silence their disapproval of the movement as a whole and in detail, either by attachment to leaders, or in holding to the greater number, which they fondly call unity. Protest (say some), but stay within; that is, protest but only in word! This we used to regard as the painful compromise of place-loving evangelicals; now do we not see it standing where it ought not? It is anything but truth and right; and this unity!
But there is all the difference of truth and error, on the one hand, between consistency with the unity of the Spirit for Christ's glory, carried out in holiness and grace according to His word, and, on the other, the self-deceived and misleading abuse of unity to cry up a party bent on division with violence, which refused humiliation and prayer to arrest the evil, and declared Scripture needless for its, demands or its justification.
No intelligent saint would ask for a positive letter of commandment, like a Jew; no one expects a modern place or passing circumstance to be named in the Scripture: to speak as if anything of the sort were sought is to evade and condemn oneself yet more. Where is the scriptural principle for turning a local difference into a wedge of universal division? Beyond controversy, when a question is raised with a world-wide scattering of the saints as the penalty, all who love the church are bound to be assured that the test is of God according to His Word.
Some of us remember such a test more than thirty years ago. But then it was whether we could consent to make a true or a false Christ an open question. This we rejected with horror, when a large company of saints adhered to their leaders (even while they ignored the judgment of the assembly where the evil occurred), who let in the known partisans of a proved anti-Christian teacher, and denied formally their responsibility to judge it solemnly for themselves.
This was no test of man. It is the certain distinct requirement of the Lord. We are divinely commanded to reject any who bring not the doctrine of Christ. (2 John.) This goes far beyond the dealing due to those who act independently or make a sect. No ecclesiastical error, however real or grave, could justify such rigor. The foundation truth of Christ demands it. We owe it to Him who is our Lord, who died for us, whose glory the word guards as nothing else. To say that then it was a question of the Head, now of the body, in order to put the two as much as possible on a level, is both want of faith in Him and want of intelligence in the word. It is an undue and even unholy exalting of the church, and so not only an unspiritual blunder but an evident excuse for yielding to sectarianism. We should never have been warranted to have acted as we did in 1848-9, if Christ had not been blasphemed. As a test it is absolutely unscriptural to equalize the church with Him, even if it had been true, which it was not of late, that the one body was at stake, for the meeting wrongly begun was nowhere recognized.
The comparison is a sophism. For the question of old was not about Christ as Head at all, but about His person and relationship to God as such. An antichrist was taught; it was not a mere failure, bad as this may be, in holding His headship. And so far now from maintaining the unity of the Spirit, so far from acting faithfully on the ground of the one body, the object has been and is to force on us the recognition of a meeting which had deliberately gone out and set up in self-will as a party, a meeting that never yet adequately and honestly owned these public sins to those against whom they sinned, not to say to all saints. The aim, of course, really was division, for no sober Christian thought such ways right; but certain were resolved, cost what it might, to sever between those prepared to accept as of God a meeting guilty of unjudged party work, and those who cannot but reject such independency for Christ's and the church's sake.
If this is not a human test, and as the result a sect, it would be hard to find either; for the ground is not even a difference of doctrine, still less as to Christ, but at most a question of discipline, even if the discipline were right. But I will go further. Take the hope of the return of the Lord Jesus. You know how very important it is for Christians to be waiting in truth and heart for Christ from heaven; but would you require that those who seek fellowship in the name of the Lord should understand and confess that hope before you receive them in the Lord? Would not this be a sect? Be it that your assertion of the Christian hope is ever so right, and that the person in quest of fellowship is ever so ignorant on that subject; but who authorizes you or others to stand at the door and forbid his entrance? Perhaps by entertaining some wrong thought, he may fancy that the Christian, like the Jew, or the Gentile in Rev. 7, has to go through the great final tribulation. Granted that he little understands the place of the Christian from not seeing his union with Christ in heaven, which is made known by the Holy Spirit in this day. Hence he is in confusion and knows not that the Lord will come and take His own before the days of that terrible retribution which is coming upon the world. He may even share the thoughts of men as unwise as any in Thessalonica and fall into the delusion of trying to escape the great tribulation, as some did forty years ago by going to Canada. Too much occupied with prophecy, they had lost or never known the true hope of Christ's coming; and whenever we get absorbed with anything, whether prophecy, or the church, or the gospel, rather than with Christ, what but grace can hinder us from going farther astray?
And this brings me to the main point I would now press. The unity of the Spirit embraces not only the intelligent but the simplest of God's children; it contemplates the body of Christ, and all the members in particular. For those who believe the gospel of salvation have the Holy Ghost dwelling in them and are Christ's members. They are therefore responsible to walk, as we are to own Him, in that relationship which grace has given to all. As members of Christ's body, they are bound diligently to keep the unity of the Spirit. There are national bodies and dissenting societies which have within them many, if not the mass, of God's children; and these systems, by claiming to be churches, prove a great perplexity to the believer. The evil of party, which showed itself in the early days, not only repeats itself, but works now with very great aggravation. Notwithstanding, grace would strengthen those who seek to do Christ's will according to their true relationship. It is man, and man pushed on by the enemy, that makes stumbling-blocks and difficulties great, yea in appearance insuperable, so that the children of God may be tempted to give up true unity. Of course every faithful servant of the Lord has to seek, if not the removal of these obstacles, at least to help God's children in surmounting them. In a day of growing confusion, the constant effort of the enemy is to deceive and baffle and make it seem hopeless to keep the unity of the Spirit.
It is for us to consider whether we are using diligence to keep that unity in peace. No doubt there are internal dispositions or conditions requisite to do it aright. Some say the mystery must be known. Of such intelligence I do not doubt the importance in its place and time; but of this the apostle hints not a word here. What does he say? “With all lowliness and meekness, with long-suffering, forbearing one another in love.” Such are the declared and worthy qualities which the apostle seeks in those who would keep the unity of the Spirit.
And is it not well for us to challenge our souls, whether our confidence is in the apostle's word or in man's theories? O that we might cultivate such ways of grace as these in ourselves, and urge them on others, in order to a walk worthy of our, calling! Can we doubt that it is in this condition only that we can duly keep that unity: not in haste, or harshness, not in impatience of others or self-confidence, but with all lowliness and meekness, with long-suffering, forbearing one another in love? There was need of all this then: is it less indispensable in our greater difficulties now?
For then there was no perplexity through open rivals, no competitors for the claim of God's assembly on earth. The main hindrance was from within. Now there are those and other obstacles. Am I connected with any association which ignores the One body and one Spirit? Am I attached to anything that systematically opposes this unity? It is not a question merely of wrong persons coming in unawares; for the fatal thing is not that evil should enter, but that it is known and allowed. What evil things did not effect an entrance into the assembly even in apostolic days? But God owns the unity as of the Spirit so long as there is the true-hearted purpose, in dependence on the Lord and according to His word, to keep or purge out evil. It is not the entrance or amount or even character of evil that destroys the assembly, but the continued acceptance of it under the Lord's name, even when, it is known.
But God will not sanction in His assembly the allowance of any real evil whatever; and evil, no matter what its shape or measure, must be judged as inconsistent with His presence who dwells there. The assembly is the pillar and ground of the truth: how then can falsehood be a matter of indifference in the house of the living God? Christ is the truth; and, without controversy, great is the mystery of piety. Hence the church's intolerance of that which undermines Christ. There must be the disallowance of all leaven where the feast of Christ the paschal Lamb is kept. A little leaven leaveneth the whole lump; and none can be tolerated, be it moral, as in 1 Cor. 5, or doctrinal, as in Gal. 5. If one called a brother be characterized by corruption or violence, by ways wholly opposed to the truth and character of Christ and to the very nature of God, he must be excluded from His assembly.
What then is to be done if we find views, judgments, and principles at work which trench on and narrow, and so really counteract, the Spirit's unity? What if unscriptural tests be pressed so as to shut out deliberately souls at least as godly as themselves? What if conscience toward God be not respected, if there be no longer room for liberty in the Spirit and responsibility to the Lord Jesus? Were it merely an opinion of one or more, which was held without forcing it on others, there would be in this no sufficient ground for resistance. It would be sad to see saints preoccupied with their little theories in presence of Christ and that word which lives and abides forever. Ordinarily it would suffice to express regret at, and protest against, what one might believe unsuitable among Christians; for we are called to peace and forbearance as well as fidelity. If you find in others what you cannot approve of, does not Scripture amply forewarn you of this, and call for patience, whilst looking to the Lord?
The children of God, called though they be to the enjoyment and expression of Christ, habitually demand the exercise of long-suffering and grace, as beyond doubt you yourself draw largely on the forbearance of your brethren. It cannot seriously be expected that those who compose the church of God should forego the character of a family, with its fathers, young men, and babes, to imitate an army under martial law. Regimental order is as far as possible from that which the written word prescribes to God's church, where, instead of a regulation standard, the utmost variety prevails, high and low, strong and weak, or even uncomely. 1 Cor. 12.
Scripture lays down the rule by which foreign elements, if they enter, are to be tried; and as there are manifold evils that may seek a footing, so there are distinct scriptures that apply to each case, from private rebuke to public censure, or in the last resort putting away. Those who cause divisions and stumblings are to be avoided; the factious, after a first and second admonition, to be refused; the disorderly, to be withdrawn from; those that sin, to be reproved before all; the wicked, to be put away. Reserve and rebid e have their application, no less than the extreme sentence of excision.
Nor would one deny the just practice of declaring outside these who have either gone away, willfully refusing all admonition, or who audaciously despise and deny the unquestioned assembly by setting up another meeting, and so render admonition to be scarce more than a form.