It is plain to the most casual observer of what is passing around him, that there has been awakened in the minds of Christians an inquiry of what the Church of God is. Christians have been for a long time accustomed to walk as individuals, little caring the one for the other, and never asking the question of how they ought to walk so as to please God, so long as their consciences did not accuse them of habitual disobedience to the commands of the Lord, which applied to them individually. But while this has been the case, we may affirm that there has been habitual disobedience among all real Christians to those repeated commandments which can only attach to them as walking collectively -as members one of the other, who must have a care and regard for one another's interests. We are not so ignorant of the Devil's devices, as to be unable to discover how he has attempted to thwart this new craving after a more wholesome state of things, both by attempting to discredit any approximation towards it, by the introduction of heresy and disorder, or by turning aside the attention from the real question to some collateral points. In these which have been made the subject of appeal to the World, there are some who plead on the score of authority and tradition for things as they are: -others plainly show that they would set up self-will in the place of Christ; -while the infidel looks on as umpire, and confirms himself even from the very letter of the Bible in his delusion, that Christianity is mere Cant or Hypocrisy. Seeing it in the Bible so distinct a thing from the World, and seeing it before him accredited by the World, and in return accrediting the World. Amongst other questions, the one which has been most extensively canvassed, is that of "The Voluntary System and an Establishment." The determination of the whole matter, as it regards a Church, has been thought to hinge on this; when in fact, on their own showing, the discussion has nothing at all to do with a Church; but only sets before the public a kind of ecclesiastical statistics, to show which employs most teachers, occupies most territory, and gives religious instruction (the quality does not enter into the account) at the cheapest rate. It is deeply painful to a mind at all sensible of the high and holy calling of the Church of God, to see the attempt made to settle the question by an appeal to the World. It is not my intention to enter on a review of the question, because, in fact, it has nothing to do in the form it is presented with Church Constitution at all, but is only intended to embarrass the minds of those who are anxiously seeking for God's glory and their own blessing in Church fellowship. But it appears to me that the way may be cleared, in order to lead the inquiring mind onwards, by showing the principles of God's truth, which are involved, however perverted they may be, in these supposed antagonist systems.
First. -With respect to the Voluntary System, so far as it really is what it professes, it is true in principle. The absurdity of calling the dissenting system by this name, has been abundantly proved in this controversy; the preachers neither preach the gospel freely, nor do the hearers hear it for nothing. But it is the theory we have to do with, -it is written, "Freely ye have received, freely give." There is nothing so abhorrent to the genius of Christianity as stipulation or exaction. All its great principles are but the shadowing forth of God's principles. As Christians, "He has given to us His Son"; in Him He has given to us eternal life. All we have is a "gift by grace"; it is on this basis that God lays His claim upon us for an unreserved surrender of ourselves unto Him. Now it is a most melancholy proof of the very low state of Christianity, and of the little measure of practical separation between the Church and the World, when the question is made to turn so much on giving and receiving, a question in which the World may be a very competent judge, for it is its own principle -so much service for so much hire. But how little could the World recognize the Apostle's statement, "all things are of God, who hath reconciled us to Himself by Jesus Christ, and hath given to us the ministry of reconciliation, to wit, that God was in Christ reconciling the world unto Himself, not imputing trespasses unto them, and hath put in us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God (2 Cor. 5)." It is most true that those who minister the Word, are the servants of the World: they are "debtors both to the Greeks and the barbarians, both to the wise and the unwise:" their privilege is to be as their master was in the World, "one that serveth." But immediately the question of payment came in, then the World claims the service as its rightful due in consideration of the payment of that which is alone valuable in its eyes, even money. Hence instead of the ministers of the Word standing on the high ground of ambassadors for Christ, they are looked upon merely as of a profession, the valuable service of which is secured as in other Professions, by payment. This is indeed a sorrowful state of things, all the power of testimony to the world that there is something far beyond it and above it, is lost. As these judge, one gets a livelihood by preaching, and another by a farm or a shop. Now it seems that our Lord and His Spirit in the Apostles took much pains to show the entire distinction between those whom He sent, and mere professors of the World, in this particular point. In the first place, during His own stay on the earth, He stripped His disciples of every dependence, to show His own power in providing for their necessities through others, even when He was with them. "Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet staves; for the workman is worthy of his meat (Matt. 10:9, 109Provide neither gold, nor silver, nor brass in your purses, 10Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat. (Matthew 10:9‑10))." To this the Lord refers in the concluding scene of His ministry, "When I sent you without purse, and scrip, and shoes, lacked ye anything? they said, Nothing (Luke 22:3535And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing. (Luke 22:35))." Their wants {needs} were supplied without any care or stipulation on their part. The Lord knew they had need of sustenance, yea they were worthy of it, and might very properly look for it; but as to its measure and quality, that they were not to concern themselves about. "The workman is worthy of his meat," even of that which the Lord would provide for him. Again He says, "into whatsoever city or town ye enter, inquire who in it is worthy, and there abide till ye go thence." In this, clearly we see that maintenance from the world was not to be expected, it was only to be from those who received them as prophets, or righteous men, or servants of the Lord, they were to receive support if it were offered. In Luke 10 some further particulars are specified, all exemplifying the same great principle, that their support, as preachers of the gospel, was not to be derived from any other source than the free and voluntary supplies of those who received them. "In the same house remain, eating and drinking such things as they give, for the laborer is worthy of his hire. Go not from house to house; (as if to get better fare) and unto whatsoever city ye enter, and they receive you, eat such things as are set before you." In the Apostles, afterward, we find that while it is maintained that those who were sent forth of the Lord to spend and be spent in His service, had undoubted right to expect a maintenance, yet that it never comes in the shape of demand from unwilling contributors -never was to be looked on as a fixed payment; for the Lord loves the cheerful giver. It is never told the minister to demand, but it is pressed on the people of God to support, This, excepting their prayers, was the only return that those who had received blessing from them in spiritual things could render. "If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?" And thus we see the principle exemplified, "And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshiped God, heard us; whose heart the Lord opened, that she attended unto the things which were spoken of Paul. And when she was baptized and her household, she besought us, saying, if ye have judged me to be faithful to the Lord, come into my house and abide there. And she constrained us (Acts 16:14, 1514And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. 15And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us. (Acts 16:14‑15))."
Here we find the same principle carried into practice as our Lord enforced Matt. 10, with this difference, -They in going only to the children of Israel, had to inquire who among them "was worthy." It was positive enactment to them not to go into the way of the Gentiles, and not to enter into any city of the Samaritans. On the contrary, the Apostle and his companions were led of the Spirit from city to city, and country to country, and had now passed over to the isles of the Gentiles; excepting Jews dwelling in these countries, who was to be found worthy. This now was not discovered by previous inquiry; but immediately the grace of the Lord opens the heart, the house is open to the messengers of that grace. -They find a house to abide in while they are there, and maintenance; but this not demanded but forced on them. And let it be noticed, that as it was in an individual at Philippi first, so in the Church at Philippi afterward, this pressing support on the Apostle was shown. -"Now ye Philippians, know also, that in the beginning of the gospel, when I departed from Macedonia, no Church communicated with me concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity. Not because I desire a gift: but I desire fruit that may abound to your account. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, and a sacrifice acceptable, well pleasing to God (Phil. 4:15-1815Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. 16For even in Thessalonica ye sent once and again unto my necessity. 17Not because I desire a gift: but I desire fruit that may abound to your account. 18But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, wellpleasing to God. (Philippians 4:15‑18))." In reading 1 Cor. 9:1-191Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord? 2If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord. 3Mine answer to them that do examine me is this, 4Have we not power to eat and to drink? 5Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? 6Or I only and Barnabas, have not we power to forbear working? 7Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? 8Say I these things as a man? or saith not the law the same also? 9For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? 10Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. 11If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? 12If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. 13Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? 14Even so hath the Lord ordained that they which preach the gospel should live of the gospel. 15But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void. 16For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! 17For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me. 18What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel. 19For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. (1 Corinthians 9:1‑19), we find the right to a maintenance fully recognized for those who were necessitated to forbear working, in order to give themselves to the work of the ministry. Analogy from the law, the reasonableness of the thing itself, and the Lord's own order, are all brought forward. True, the Apostle had the more excellent way, and had not used his liberty; -he had worked with his own hands (Acts 20:34, 3534Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. 35I have showed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. (Acts 20:34‑35)); but he would not make his own instance any infringement on the right of others; though by pressing his own example, he plainly intimated his desires. "I have showed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how He said, it is more blessed to give than to receive." It is thus that he tacitly leads on the mind to his greater liberty in not asserting his right, so that there could be no hindrance to the gospel on this account; and he had thereby brought himself into the very place of his Master, to become as he that served. "For though I be free from all, yet have I made myself the servant of all, that I might gain the more (v. 19)." In this instance, as in others of Christian conduct, we find that nice line of distinction which those led of the Spirit practically, though it may be unconsciously, know how to draw. Here there is right recognized, but not asserted. And the same principle applies in other cases; -there is room left for the exercise of grace in waving right, but the assertion of right immediately put us out of the standing in grace. Abstractedly there would be nothing morally wrong in any Christian seeking redress of wrong: -an act is not changed in its character because done to a Christian. But here would be the difference -the same act or outrage perpetrated against a Believer and a Worldly man, would immediately give occasion to show the real difference of principles. A man of the world would appeal to the world, the principle of which is selfishness. One led of the Spirit, cannot look at himself but unto God, whose principle towards him is grace. If he sought reparation from the world, it would argue a very low state indeed. "Now, therefore, there is utterly a fault among you, be-cause ye go to law one with another. Why do ye not rather take wrong, why do ye not suffer yourselves to be defrauded? (1 Cor. 6)." It is on this principle that the question concerning maintenance, hangs -"The laborer is worthy of his hire." "They who preach the gospel shall live of the gospel." Maintenance, therefore, they have a right to expect; but could they demand it? let any one led of the Spirit judge. The whole difficulty of Christian ethics in theory lies in this -we are under the law of liberty. -Man only knows law as positive enactment. But this law of liberty always leaves room for the service of love, and showing grace. We cannot, therefore, draw out a scheme of Christian ethics because this law of liberty needs, as supplemental, the Spirit to apply it. "Where the Spirit is there is liberty" (2 Cor. 3:1717Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. (2 Corinthians 3:17)); and it is thus that simple minded Christians are led on happily walking in the Spirit, finding in the word an expansiveness and application to circumstances which could not easily be imagined. He who gave the rule knew what was in man; and as a Believer by the word, the sword of the Spirit, is taught to know himself and his standing before God in grace, he is able readily to apply the great principles which Christ has laid down, to the circumstances in which he is. In the word of God, while it is ruled, that a minister of that word, if for the word's sake, and work's sake he forbear working with his hands, has a right to expect maintenance; yet as to how much he is to expect or the quality of his maintenance, it is simply what they give: there is no stipulated quantity as to giving, that is left open to them -"the Lord loveth a cheerful giver"; it must not be exaction, but a free-will offering. Thus is there room left in this matter for the exercise of grace, both in those who sow to others spiritual things, and those who receive them. Had there been positive enactment this could not have been. But the Church has lost her own principles in this, and let the world regulate for her; and that which was left open for grace has been used for evil. The minister has a fixed hire, and the people must pay a fixed sum; so that the real Voluntary Principle has been nearly lost, though it be the only principle sanctioned by Christ and His Apostles. It is not the principle of those who profess it, but another under the same name; giving the rein to man's self-will, and leading to most painful practical results. But I pursue not this farther, but now turn briefly to consider the Theory of an Establishment.
The theory of an Establishment is quite true in principle. It is truly said, that man is insensible to his spiritual necessities, and there-fore that there ought to be means employed to force them on his attention, to show him the evil case in which he is before God, and the gracious remedy provided by God Himself to extricate him from it. Man, it is said, may safely be left to his own feelings in case of bodily suffering, or of difficult circumstances, he will be led under the pressure of these, to consult either the physician or the lawyer. The supply of these, may therefore be left to the demand for them. But not so with respect to religious teachers, for them there would be no demand, because their assistance would not he felt to be needed. Hence the necessity of providing a body of men to act aggressively on the mass. Now, fully recognizing the necessity of acting aggressively on man, in reference to his soul, has not God made provision for this necessity? and is not an Establishment a virtual counteraction of that provision? It is God Himself who has been constantly acting aggressively on man -this is just the love of God. He left not Adam to discover his necessity and then apply to Him; but He forced Himself on the notice of Adam, that he might be sensible of his misery, and then graciously proclaimed the remedy for the ruin into which he was fallen. And so again, God came to Abraham, and called him out of his country: and when God Himself vouchsafed to be the law-giver and king of a special nation, after that nation had committed the great sin of rejecting Him, still He continued to act upon them by His servants the prophets, testifying to the evil they were in, and calling on them to repent; as it is written, "And the God of their fathers sent to them by His messengers, rising up by times and sending, because He had compassion on His people and on His dwelling-place; but they mocked the messengers of God and despised His words, and misused His prophets, until the wrath of the Lord rose against His people, till there was no remedy (2 Chron. 26:15. 16)." But again, we see the aggressive principle in God, it is His principle. He knows the necessities of man, and that his most fearful state is ignorance of the necessity in which he is: he waits not to be asked, but He gives, He sends His Son. "God so loved the world that He gave His only begotten Son;" "God sent not His Son into the world to condemn the world." And He that was sent, forced the message with which He came, even on unwilling hearers. He was not stationary for men to come and hear it if they would, but "Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom (Matt. 4:2323And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. (Matthew 4:23))." "And He said unto them, let us go forth into the next towns, that I may preach there also: for therefore came I forth (Mark 1:3838And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth. (Mark 1:38))." "And He went round about the villages teaching (Mark 6)." "And it came to pass afterward, that He went throughout every city and village, preaching and showing the glad tidings of the kingdom of God (Luke 8:11And it came to pass afterward, that he went throughout every city and village, preaching and showing the glad tidings of the kingdom of God: and the twelve were with him, (Luke 8:1))." In a word, He went about doing good. The Spirit of the Lord was upon Him, He had anointed Him to preach the gospel to the poor. Here was the real aggressive principle -and it did not end with Him. He sent forth the twelve, limiting them indeed, to the cities of Israel, but still on the principle of testimony, whether they would hear or whether they would forbear; "As ye go, preach: and they departed and went through the towns preaching the gospel." God's love had sent Him, His love had sent them; "As my Father has sent me, even so I send you." Their commission was enlarged after His resurrection; there was to be no limit to the space allotted, save by the interference, of the Holy Spirit in His sovereignty. He had been lifted up from off the earth to be the attractive point to any. All power in heaven and in earth was given to Him, and their commission thus large, "Go ye and teach all nations, and lo: 1 am with you alway. " Here was their warrant and the assurance of protection; but one thing was wanting -the same heart for the work which animated God in the sending of his Son, and the Son in sending them out. This was supplied by the coming down of the Holy Ghost, the other Comforter, glorifying Jesus to them, and shedding abroad the love of God in their hearts. They were now constrained by the love of Christ, they needed no other motive. God had reconciled them to Himself by Jesus Christ, He had put into them the word of reconciliation; and as ambassadors for Christ, they present themselves thus, "As though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God." No principle short of this could have met the difficulties to be encountered; nothing could command the needful service but God's own constraining love. Animated by this, they went forth devoid of every external credit, and without any support from the world to act aggressively on it. They compelled men to come in. There was in them that which did not stop to calculate the good possibly to be effected, or reckon on consequences; they saw the fearful evil in which men were, and they knew the only remedy. And thus we are told, when Paul waited for Silas and Timothy at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. Therefore disputed he with the Jews, and with the devout persons, and in the market daily with them that met him (Acts 17:16, 1716Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. 17Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him. (Acts 17:16‑17)). "And when Silas and Timothy were come from Macedonia, Paul was perfect (sic, pressed) in the Spirit (spirit), and testified to the Jews, that Jesus was Christ." His feeling was, "I am debtor both to the Greeks and to the Barbarians, both to the wise and the unwise; so, as much as in me is, I am ready to preach the gospel to you that are at Rome also (Rom. 1:14, 1514I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. 15So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. (Romans 1:14‑15))." And how expansive was the principle, how constraining the love of God: through how many difficulties, through what a tract of country had its energy working in Him, mightily carried one individual. Hear his own testimony, "I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient by word and deed, through mighty signs and wonders by the power of the Spirit of God; so that from Jerusalem and round about unto Illyricum I have fully preached the gospel of Christ (Rom. 15:18, 1918For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, 19Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. (Romans 15:18‑19))." But his soul was not satisfied, he had still more distant regions in view, "Whensoever I take my journey into Spain, I will come to you (v. 24);" again, "not boasting of things without our measure, i.e., of other men's labors; but having hope when your faith is increased, that we shall be enlarged by you according to our rule abundantly, to preach the gospel in the regions beyond you (2 Cor. 10:13-1613But we will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you. 14For we stretch not ourselves beyond our measure, as though we reached not unto you: for we are come as far as to you also in preaching the gospel of Christ: 15Not boasting of things without our measure, that is, of other men's labors; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly, 16To preach the gospel in the regions beyond you, and not to boast in another man's line of things made ready to our hand. (2 Corinthians 10:13‑16))." We see in the Apostle, not the stimulus given to exertion by an Establishment, carefully watching over those who are under it, that they give themselves to the work; but the unhindered energy of the Spirit. He was one sent not of men nor by men, but by Jesus Christ and God the Father who raised Him from the dead (Gal. 1:11Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;) (Galatians 1:1)). In other words, he was not sent out by an Establishment; which however excellent its construction, must have hindered this energy in the Apostle, by turning him aside necessarily both from singleness of motive and singleness of object. Now Paul is a type of the present dispensation, and his ministry the pattern of what the Church's ministry ought to be, The same spirit in her as in him ought to think nothing done while there remained a region where "Christ was not named. " In this she ought only to look to the "God of measure," who would make known to her as to St. Paul, where He would have His gospel to be preached. But this guidance an Establishment neglects; it acts on its own principles, and therefore we see the anomaly in our days of providing a place of worship and a ministry (in a country confessedly heathen), before there are converts. And what is the result but the binding down the Spirit of God, if He be in the minister, to the station in which he is placed, so that God's principle of constraint to preach Christ is made secondary to the duty owed to the Establishment; the service of the church or chapel must go on, although it has been as plainly shown, that the Lord has not a people there; as when Paul was forbidden to preach the gospel in Asia, and called into Europe. But lest it should be said that the example of the Apostle Paul is not a fair one, he standing in all the plenitude of conscious authority, and in all the fullness of spiritual energy, let it be remembered, that he says, "Be ye followers of me, as I also am of Christ. "
But more than this, I would say, that the interests of an Establishment (and surely if we be of it, we must be interested in it) would necessarily have hindered the energy of the Spirit in Paul: and farther, the same energetic principle is marked in others -"Beloved, thou doest faithfully whatsoever thou doest to the brethren and to strangers, which have borne witness of thy charity before the Church, whom if thou bring forward on their journey after a godly sort [worthy of God: marg.] thou shalt do well; because that, for His name's sake, they went forth, taking nothing of the Gentiles, we therefore ought to receive such, that we might be fellow-helpers to the truth (3 John 5-85Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers; 6Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well: 7Because that for his name's sake they went forth, taking nothing of the Gentiles. 8We therefore ought to receive such, that we might be fellowhelpers to the truth. (3 John 5‑8))." They were not sent forth of men -they were neither supported nor accredited by an Establishment; the love of Christ constrained them to go among the heathen, and the love of Christ constrained others in supporting them to be fellow-helpers to the truth. Now an Establishment has put itself in the place of this constraining love; and by its organized plan tends greatly to exclude both the showing of sympathy on the one hand and feeling of it on the other; so that he who goes forth among the heathen even for the Lord's sake, in simplicity, does not feel assured of the sympathies of those from whom he goes forth, acting as they do rather officially than as brethren. In a word, an Establishment is in theory the attempt of man's wisdom to do God's work in its own way. God provides an adequate energy for a single object; an energy expanding with the demand for its exercise, but an energy which, unless it be quite free, is disabled for the work. If there be a second object beyond the one God has proposed, and it be forced into a channel to work for this object, God's object is lost -the energy misspent and wasted. The energy of God's Spirit is such that it cannot be helped, as man fondly thinks it can, without being hindered. Now the evil of an Establishment on any theory, whether it be national or sectarian, is this, that it can go on as well (quoad Establishment) without, as with the Spirit of God. The whole routine may be most orderly -the appearance in their paper documents most satisfactory; ministers may be well paid; subscription lists most flourishing; pews and schools well filled; and yet the single question which a truly spiritual man would ask -is the Spirit of God working? might receive no satisfactory answer. There is, undoubtedly, much Christian zeal to be witnessed around us in individuals; many highly gifted men in the ministry; much energy of the Spirit which has not room to expand itself, because it cannot work aggressively through the very means that men have proposed to act aggressively. No one judging as a spiritual man, can but lament at that which he sees around him. Much spiritual energy restrained within unnatural hounds by the effort of men to uphold an Establishment; the strange ground on which Christians alone can meet, is generally where the world can join them (as for benevolent objects); the secret fellowship which those led of one Spirit often find one with another, but which cannot be manifested, because it would violate the order of the Establishment; the ground of compromise taken as the point of union instead of oneness in the Spirit; the necessary hindrance to progress in the truth, because all truth is supposed to be that only which the Establishment accredits. It is thus that any Establishment necessarily fetters the energy of the Spirit; and oh! that we were wise in profiting by experience. God had once an Establishment of His own on the earth, and mark what happened, -His people leaned on it and not on Himself; God interposed in testifying against this their sin -He raised up a series of Prophets to do that which the Establishment ought to have done, to act aggressively on the mass, and at the same time to testify against His own Establishment, so perverted by them. "Go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel: and now because ye have done all these works saith the Lord, and I spoke unto you rising up early and speaking, but ye heard not, and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, as I have done to Shiloh (Jer. 7:12-1412But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. 13And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; 14Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. (Jeremiah 7:12‑14))." The prophetic testimony came in on the failure of the Establishment, through man's evil. It was by "the ministry of the Prophets," not the established priesthood, that God wrought (Hos. 12:10-1310I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. 11Is there iniquity in Gilead? surely they are vanity: they sacrifice bullocks in Gilgal; yea, their altars are as heaps in the furrows of the fields. 12And Jacob fled into the country of Syria, and Israel served for a wife, and for a wife he kept sheep. 13And by a prophet the Lord brought Israel out of Egypt, and by a prophet was he preserved. (Hosea 12:10‑13)). Precisely analogous has been the way that God has acted. Christians have sought unto Establishments, some more or less according to His word, but all necessarily hindering the Spirit. All revivals have been through the energy of the Spirit in individuals in these several Establishments, who have usually tried to avail themselves of what is good in them till they have been unwillingly forced out of them, because the question of trusting in God or in them was the point; faithfulness to both being impossible for those whom God had sent for His witnesses. The misery has been that those who have been thus forced out of one, it may be great, Establishment, have gone on in their own wisdom to set up another more limited, and, as they believe, more pure; but which in the event stands as really a hindrance to the Spirit of God as the one they had left. While, therefore, we cannot but feel that real unity of the Spirit is effectually hindered in our own country by our having a second object to look to in the respective Establishments to which any belong; -these are a real hindrance also to preaching the gospel with power among the heathen. Let one speak, a most devoted Missionary, and one whose case is a practical comment on the deadening effect of attachment to a system more than to Christ. "We are called ministers of the gospel, of Christ, of God; and as such we should draw our instructions 'from Christ our Head and Master, through the approved channel,' the Scriptures. -But being connected with different bodies or societies, and being sent out by them, we have become too much the ministers of those societies rather than of Christ, promulgating their peculiar sentiments, and, consequently, all the unChristian divisions which they maintain. True, those societies charge their Missionaries to go out as servants of Christ, and give them high encomiums as such, but at the same time they add also that they must not differ from them in their peculiar sentiments, forms, &c. Now what is this else but saying, "you must be servants of Christ, but in our way." This cannot but be detrimental to the cause of union." "Were the societies to say to them, as the Apostle said to the churches, "Be ye followers of us as far as we are of Christ," then all would be right, for then the Missionary would still be at liberty to look solely to His Head and Master, the Lord Jesus Christ; and the society also would be content with whatsoever he does, if it but agree with Christ's instructions; but now he has as it were two masters -Christ, and the society or denomination to which he belongs! By this, the Spirit of Christ whom he desires to follow, is often restrained. -His heart gets straitened -he cannot follow Christ altogether so as his conscience dictates, because the society, who cannot possibly understand local circumstances, has different regulations, &c. That this has produced much mischief in the Missionary body is, I think, evident. Their minds have been divided and cramped. They have been hindered from doing all the good, which, as ambassadors of Christ, they ought to have done. Now this should not go on any longer. If you are ministers of Christ and His gospel, take heed to your Master and His instructions. -Set Him always before your eyes. -Act as He has told you in His word, and as He teaches you by His Spirit; in conformity to it keep your dignity, your high vocation steadily in view, and act accordingly. And these venerable societies should not expect more nor less from their Missionaries. They ought to have a watchful eye upon them, that they do follow Christ and His word, but not cramp their usefulness by peculiar sentiments and forms, nor make them proud and anxious to please rather men than God, by praising them for following the same. Then they will see their labors prosper and their heart's desire for the overthrow of Satan fulfilled. Thus, both the societies and Missionaries will be servants of Christ indeed. Let us remember how even Peter was led into error by the peculiar sentiments of a certain body, and how Paul reproved him (Gal. 2:11-1411But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. 12For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. 13And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. 14But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? (Galatians 2:11‑14))." "And here I beseech every one of my Brother Missionaries, to consider further this word of St. Paul. "But, as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts. For neither at any time used we flattering words, as ye know, nor a cloak of covetousness; God is witness; nor of men sought we glory, neither of you, nor yet of others: (1 Thess. 2:4-64But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts. 5For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness: 6Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ. (1 Thessalonians 2:4‑6)). Remember also that a certain divine, after they had made him a Doctor of Divinity, when he preached faithfully the word of God, contrary to the received notions of the body to which he belonged, when they began to be alarmed, and desired him to refrain from such a course, "They have made me Doctor of the Bible," said he, "and made me swear that I will teach according to it; now then I must do so." -Fear not the faces of men! The approbation of our heavenly Master, and the blessing which He vouchsafes on our labors, as His servants, are more worthy of our desire than the favor of the whole world." "Whoever then is a minister of Christ, he will have to give an account of how he ministered unto Christ; he must therefore think himself to be such. And shall he be puffed up by thus thinking of himself, and acting accordingly? The Apostle has warned him against it (1 Cor. 4:6, 76And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another. 7For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it? (1 Corinthians 4:6‑7)). In this respect also, the injunction "of the Apostle is applicable, "Be ye not the servants of men" (1 Cor. 11:2323For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: (1 Corinthians 11:23)). Too much has thus been forgotten: how much better would it stand with the Missionary cause, had every Missionary, with deep humility, as unworthy of the high calling, taken his title in reality, and stood upon this high ground as a servant of Christ, independently of men. And had every Missionary Society restricted themselves to this, and not circumscribed the authority of Christ by so many rules and formulas. It seems as if they believed that the bible was defective in rules, or that Christ our Load would not do what is necessary to direct His servants, as if His influence had ceased, and that they were obliged to take His work into their own hands. But He will not give His glory to another." "It is not strange that various societies think so little of a pledge given to minister the word of God faithfully, and so much of pledges given to the keeping of their particular rules and articles. It seems as if they feared the word of God was not plain enough -as if He must necessarily mistake its meaning when left by itself: so that they must make additions to the divine word. How dishonorable to the word of God 1 Or they mistrust the person who gives "such a pledge, and regard him not as a minister of Christ, while yet they tell him that he is one. What strange inconsistency! They seem to fear that he is not able to teach the word as it is. In that case they ought {not?} to send him out. This would be the best security against false teachers or loiterers in the great cause, but not pledging him to keep human rules. If it be said that these rules are perfectly consistent with the word, containing neither more nor less than the bible warrants, then, wherefore the rules? Is not the word of God sufficient? Why bind a man to human compositions as if they were the original word of God? Every society should be afraid of venturing on so bold a step." And here then I pause: let any one led by the Spirit of God judge of the value of Establishments by the Word and not by his own reasonings, and I think it will clearly appear that it is the abortive attempt of man's wisdom to perpetuate that which can only be perpetuated to blessing by the presence of God's good Spirit; -that the stimulus they provide falls far short of the exigencies of the case; -that the only real aggressive principle adapted to man's moral necessities is the constraining love of God; and that so far from Establishments proving helps to the energy of the Spirit, they have been and are now actually hindrances; and finally that they have altered the constitution of Christ's Church from unity in the Spirit to uniformity, which the flesh can readily recognize.
I would shortly notice, that the question of the union between Church and State, is not necessarily that of an Establishment. It is in theory true, but not now; it is the anticipative attempt of the Church to rule the world, which will be true only in the Millennium. But now it puts the Church entirely on a wrong ground -i.e., in power instead of suffering. The Church can only exercise power in righteousness, even as the Lord Jesus Christ as Son of Man, her Head will do. She cannot therefore judge those without, although in faithfulness bound to judge those that are within; not however with the sword, but by putting away evil from her midst (1 Cor. 5:12, 1312For what have I to do to judge them also that are without? do not ye judge them that are within? 13But them that are without God judgeth. Therefore put away from among yourselves that wicked person. (1 Corinthians 5:12‑13)). The Church cannot tolerate evil, the civil governor must; yea, almost all human legislation is on the principle of remedy, a lesser for a greater evil; between which Christianity cannot choose. So far as the theory is concerned, many who are quick-sighted to discover the absurdity of identifying the Church and nation, because they see the error palpable before them, do not perceive that they are acting on the same principle. A Christian dissenter desiring to become a legislator for the nation, is in fact seeking to exercise power now. True, he tries to distinguish between his Christianity and his citizenship, but we are taught, "whatsoever we do in word or in deed, to do all in the name of the Lord Jesus, giving thanks to God and the Father by Him." We are not reckoned as "living in the world" (Col. 2:2020Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, (Colossians 2:20)), but as "risen with Christ. " "Therefore henceforth know we no man after the flesh, for if any man he in Christ, he is a new creature; old things are passed away, behold all things are become new." The Christian who seeks power individually now, is attempting to apply his principles to rule which they cannot be; and while the Lord is dealing with a world in grace, and hence instead of the exhibition of real spirituality of mind, Christianity is beginning to be accounted a mere philanthropic and humanizing system; to better the world instead of convincing it of coming wrath.
The theory of Church and State was most perfectly shown out in practice in the darkest ages of Christianity; then the Church entirely disposed of the world. And yet in theory, the Church kept up her own independence; so marvelously are truth and error blended in that system of Satan's wisdom, that the judgment of the Church ended in excommunication; then came in the secular arm. The same is shown in a measure, in the less perfect exhibition of the theory in this nation {England}; excommunication in fact, becomes putting out of the world: since it and the Church are one. But it is remarkable, that so far as the truth of the theory goes, the Church of Rome has more faithfully exhibited it than the Church of this nation; she never surrendered her own independent legislation, the Church of this country has, for the sake of making laws for the world. And now the world has turned against her and thrown off her legislation (as virtually done by the repeal of the test act); she is left in the anomalous position of a vast body unable to make even a by-law for its own regulation.
Surely we ought to profit by this, and learn that Christians have never attempted to use the world, but they have lost their own principles; and their moral influence has been used by the world, and eventually turned against them. What we need, is separation on our own principles, to show that Jesus Christ is the same yesterday, to day, and forever: the same in doctrine -the same in practice -the same in the midst of an evil world. In the midst of the shifting morality of the world, we are called on to show that we have an unvarying standard, even Him whose conversation was in heaven, while He was on earth; and who proved by His contrariety to the world that its deeds were evil. And so it is our proper standing to know our-selves as of God, and the whole world lying under the wicked one. Thus alone can we be in any measure the lights of the world, and cause that men should see our good works and glorify our Father which is in heaven.
The Christian Witness 2:264-280 (1835).