Table of Contents

1 — Its Nature

2 — The Unity of the Church

3 — Local Aspect of the Church

4 — Its Organization

5 — Its Worship

6 - Its Ministry

7 - Discipline

8 - Miscellaneous Features

Samuel Ridout - The Church and Its Order According to Scripture

Samuel Ridout

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1 — Its Nature

The Church and Its Order According to Scripture

S. Ridout.

Contents

1. Its Nature

2. The Unity of the Church.

3. Local Aspect of the Church.

4. Its Organization.

5. Its Worship

6. Its Ministry

7. Its Discipline

8. Miscellaneous Features.

1. — Its Nature

In many ways the name "Church" is misleading, partly because of a certain historical but unscriptural meaning attached to it, and partly because the word is used in so many different ways. For instance, a building where religious meetings are held is called a church; the persons meeting there form a church; the denomination with which they are connected is a church. Similarly, we have the Church of England, or Scotland — meaning the established form of religion in those countries. To the Romanist "the Church" means the Papal system, and to the ritualist something very similar. TheEvangelical will tell us that the word has a twofold significance, designating respectively the visible and the invisible Church. Thus all professing Christendom forms the visible Church; while only the true believers form the invisible.

It is therefore necessary, as well as refreshing, to turn from these discordant definitions to the simple word of God, and gather from it the truths as to this important subject.

As may be inferred from what we have already said, it is a subject on which various and unscriptural views are held. Indeed, we might go further, and say that perhaps fewer persons understand the teaching of Scripture as to the Church than any other of its prominent doctrines. The effect of this is but too apparent. Satan is always at work where there is ignorance; and the various systems of error founded upon wrong teaching on this subject show the immense importance of being clear as to it.

And the revival of other precious truths, such as Assurance, the Lord's Coming, etc., has not been accompanied by an awakening upon this theme. Sad it is to hear men devoted in the gospel, clear expounders of the word of God, telling us that they do not trouble themselves about Church doctrine; that salvation is the all-important theme, and the establishment of Christians in the fundamentals all that is necessary. We see men giving chapter and verse for every statement, and dwelling upon the authority of the word of God, quietly closing their eyes to its teachings upon the Church, and apparently contented to have others do the same.

We can praise God for the revival of gospel preaching, for the spread of Scripture teaching; but in this neglect of Church truth we see only cause for apprehension. May we not call upon those who love the word of God to take up this neglected truth, and seek by the Lord's grace to learn His mind regarding that which is as dear to Him as His own body? Surely, blessing would result from it.

The word "Church" in our ordinary versions is not a translation of the Greek word ecclesia, the word used in the New Testament. "Assembly", or "gathering," would give us the meaning; which is at once seen to be a very general term. In fact, it is used not only for the New Testament thought of the Assembly, but, in Acts 7: 38, for the congregation of Israel; and later, in the same book, for a heathen mob at Ephesus (Acts 19: 32, 39, 41). Mark this last passage. To those who include in the Church believers of all dispensations, we will have to give a word of explanation later, when the contrast between Israel and the Church is brought out.

We must therefore look for some passage in Scripture to settle the meaning and use of the word "assembly"; we find one which has all the clearness of a definition: "And hath made Him head over all things to the Church, which is His body, the fulness of Him that filleth all in all" (Eph. 1: 22, 23). We are in this part of Ephesians occupied with a risen and glorified Christ. He has been raised from the dead in proof of an accomplished redemption, and, exalted to the right hand of God, all things being put beneath His feet. He occupies that position not merely as the witness of eternal redemption — that God has accepted His work on the cross not merely as the representative of His people before God, the measure of their acceptance and their righteousness — but He is there as Head of the Church, which is His Body. This is figurative language, no doubt, but clear none the less. It suggests not only Lordship over His people, but declares for them the closest connection, the same life, the same interests, and the same prospects as His own. "The fulness of Him that filleth all in all" shows that through grace the Church is the complement of Christ. As at the beginning, when God said, "It is not good that the man should be alone; I will make a help meet for him" (Gen. 2: 18), so God now likens the Church in its relation to Christ to a wife in relation to the husband — the complement, the rounding out (amazing thought!) of the second Adam (Eph. 5: 22-33). We would not for a moment hint that our adorable Lord needed the Church to add anything to the worth, dignity, or beauty of His peerless person, either as Son of God or Son of Man. In grace, however, He has taken her into fellowship with Himself, and to all eternity she will be the vessel in which His grace, love, power, and blessing, will be displayed.

The Church, then, is the Body of Christ. But how and of what is this Body formed? Again Scripture answers with the distinctness of a definition: "By one Spirit are we all baptized into one body" (1 Cor. 12: 13). "We all" means those who have the Spirit, and His baptism marks the beginning of the Church. When did this take place? "This spake He of the Spirit, which they that believe on Him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified" (John 7: 39). "It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you" (John 16: 7). "For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence" (Acts 1: 5). "And they were all filled with the Holy Ghost" (Acts 2: 4).

These passages show us that as long as the Lord Jesus was upon earth — until He was glorified, after His death — the Holy Ghost did not come. After His resurrection He reminded His disciples of the promise — and uses this very word "baptize" — of the descent of the Spirit; and in Acts 2, at Pentecost, we have the promised baptism. Is it not clear, then, that the Church was begun at Pentecost, not before? And does not this accord beautifully with the definition we have been looking at? It is the Body of Christ glorified; and when glorified He sent down the Holy Ghost to form this Body.

Let it not be thought for a moment that we mean that the Holy Spirit did not act upon earth before this. Scripture is plain as to this. At creation, He brooded upon the face of the waters (Gen. 1: 2). Before the flood He strove with men (Gen. 6: 3). He came upon men for prophecy or for power (Num. 11: 25, 26; Judges 14: 6). From the beginning new birth was His work, to which our Lord refers in His conversation with Nicodemus as a thing which ought to have been familiar to a teacher in Israel (John 3: 10 with Ezek. 36: 25, 26). But none of these is the baptism of the Spirit, uniting believers to a glorified Christ and to one another. This, as we have seen, took place at Pentecost.*

{*It is interesting to note the various operations of the Spirit of God in the present dispensation: We have, first, that which has been His work from the beginning — new birth; then sealing (Eph. 1: 13, Eph. 4: 30), which marks the believer in Christ as belonging to God, who thus gives the earnest of the inheritance, until the day of redemption; along with this goes His indwelling, uniting us to Christ in glory. At the same time we have been baptized by the Spirit (1 Cor. 12: 13), which puts us into the Church. This last is corporate; the others are individual. Of course, it is not to be understood that these various operations occur at different times. The act of new birth is distinct in character from the rest, but the element of time does not enter in. There is an order, however; the man is first born again, then sealed; but it would not be right to say there must be any length of time between the two acts. As to the rest — baptism and sealing — they are different parts of the same act. The Spirit abides always, never leaving those whom He has sealed. Dwelling in the individual and the Church, He also operates in the varied functions of the one Body. But of this we shall speak at greater length later on.}

Confirmatory of the statement that the Church did not exist before Pentecost, is the familiar passage in Matt. 16: 18: "Upon this rock I will build my church." Christ's person is the rock*, the foundation, and upon that He says He will, as a future thing, build His Church. This being the case, it follows that believers before Pentecost did not form part of the Body of Christ; but, lest there should be any doubt here, Scripture expressly states that the Church was a mystery, hid in God, not known in other ages (Eph. 3: 1-11).

{*How foolish and worse is the teaching that Peter was the Rock upon which the church was built. This would indeed be a foundation of sand. Only a few verses below this declaration of our Lord, He is obliged to say to Peter, "Get thee behind Me, Satan."}

Until God called out Israel, He dealt with His people individually and in families. After the nation came into existence, He recognized that as the responsible body, in connection with which all earthly blessings were promised on condition of obedience. The Gentiles were to be blessed in connection with Israel (Ps. 22: 23-28), not independently of them (Deut. 32: 8, 9 with Ps. 72: 8-11). A simple examination of the Prophets in contrast with the Epistles will make this perfectly clear.

God does not confound His dispensational dealings. When He took up an earthly people He made all to center about them (Deut. 32: 8). He did not forsake them, in spite of their mournful departures from Him, as shown in the history of the times of the Judges and the Kings, but sent them prophets and righteous witnesses, one after another, "until there was no remedy" (2 Chr. 36: 14-21). Even after the world-power had passed over to the Gentiles, under Nebuchadnezzar, God restored a remnant of His people from their captivity at Babylon, and — crowning act of love and mercy — sent them His Son. Had they but reverenced Him, received Him, all the blessings promised to the earthly people would have come upon them. But they put the cap-stone upon all their former sins by rejecting their Messiah, and delivering Him over to the Gentiles to be crucified. In that act they forfeited all claim to be considered the people of God, and all dealings with them as such, save in grace, ceased. This is strikingly set forth in the last part of the Gospel of Matthew (Matt. 21 — 26: 2).

After Pentecost, God began an entirely new thing. Appeal He did once more to His beloved but unrepentant people, as a nation, only to be answered by their stoning of Stephen (Acts 7). Now, however, the gospel goes out to the Gentiles, and the Church has been formed. Meanwhile the dealings with His earthly people cease. They are "not my people" (Hosea 1: 9) — given up (Micah 5: 3). True, the gospel is still presented to them, but not as a nation; and in accepting it, they cease to be Jews (Col. 3: 11), though it is an exhibition of God's grace to the remnant of His people (Rom. 11: 5). As long as the Church is being gathered, Israel is set aside as a nation until after the taking up of the Church, when God again will begin to deal with them, and fulfil every word of promise recorded in the Prophets. The present or Church period is a parenthesis, an interval, in which God is acting in a peculiar and unique manner. Romans 9-11 shows the unchangeable character of God's counsels as to Israel, and distinctly announces their national restoration to divine favor and blessing. From this it will be seen how wrong it is to apply to the Church those Scriptures which relate to Israel, or vice versa.

It only remains necessary to add that all believers since Pentecost form part of the Church. For all believers receive the Holy Spirit (Eph. 1: 13); and we have already seen that by the Spirit "we all" are baptized into one Body. There is no select class of specially privileged or intelligent believers, nor is it any special aspect of the work of Christ, but rather His person. We know that His death and resurrection are the basis on which all rests, but it is God's apprehension, not ours which avails. All who believe are "baptized into one Body."

If the Church began to be formed at Pentecost, when will it be complete? We have seen (Eph. 5) that the Church is spoken of as the bride of Christ. The marriage has not yet taken place: that will be when Christ presents her to Himself a glorious Church, not having spot or wrinkle or any such thing. At present she is espoused as a chaste virgin to Christ (2 Cor. 11: 2). In Rev. 19: 7 we read that "The marriage of the Lamb has come, and His wife has made herself ready"; and in Rev. 21: 9, etc., we have the description of the "glorious Church," — complete at last. This is after the second coming of Christ, and before His millennial reign. The Lord's second coming marks the close of the Church period. The Church, then, is composed of all believers from Pentecost till the coming of the Lord.

We may well pause, and meditate upon the mercy which has thus been shown to us Gentiles, that God should visit us in grace. The whole character of His dealing has been different from that with Israel. We are not under law, we have access within veil — are all priests unto God. The Cross has made us strangers here and at home in heaven. The Heavenly Guest — the Holy Spirit — has come down to tell us of the glories of our heavenly inheritance; and as Abraham's servant of old conducted the bride whom he had won for his master Isaac away from family and former associations to her new home and her new lord, so now the Holy Spirit is conducting across the desert of this world, to her Lord in the glory, the Church bought with His precious blood and won to be His bride forever.

If, then, the Church is united to a glorified Christ as Head; if it is waiting for the Lord's coming to take it from earth to heaven, need we say that it is meant to be not an earthly but a heavenly Body? — not to "blossom and bud and fill the face of the earth with fruit;" not to reform the earth, to improve society, but to share with Christ in those heavenly glories won by Him for us. Israel will yet have blessing upon the earth, for that is her inheritance. The bride of Christ has other hopes, another destiny. Would that she realized it more fully.

2 — The Unity of the Church

The Church and Its Order According to Scripture

S. Ridout.

2. — The Unity of the Church.

We have seen in the preceding paper that the Church is the Body of Christ, united to a glorified Lord by the Holy Ghost, who came from heaven at Pentecost; that all believers are now in the Church, which will be completed when our Lord will descend from heaven, call His redeemed from their graves, and the living ones from the earth, to meet Him in the air, after which the union of the Church to Christ in glory will be consummated: the marriage of the Lamb will then take place. Such connections and such a destiny, we saw, made the Church a heavenly not an earthly body, a stranger here, with hopes and affections elsewhere, expressed by "Even so, come, Lord Jesus."

We now pass to the examination of a truth which grows out of the nature of the Church, and which is self-evident — its unity. Scripture has for us again a brief but most definite statement of this fact: "There is one body, and one Spirit, even as ye are called in one hope of your calling" (Eph. 4: 4).

Unity is here connected with three words, each of which gives us a distinct view of the same truth, yet all harmoniously blended together: we have unity of the Body, of the Spirit, and of the hope of the Church. "There is one body;" "the Church, which is His body." Who could ever, with such scriptures before him, for a moment question that the Church is one, and only one?

"He is our peace, who hath made both" (Jew and Gentile) "one, and hath broken down the middle wall of partition, having abolished in His flesh the enmity, even the law of commandments contained in ordinances; for to make in Himself of twain one new man, so making peace; and that He might reconcile both unto God in one body by the cross, having slain the enmity thereby" (Eph. 2: 14-16). Between Jew and Gentile there was a dividing wall, which separated them not merely into distinct but hostile bodies. The Jew occupied the place of nearness as to privilege; but this only emphasized the distance of the Gentile, and brought out the enmity between them.

The Cross obliterated all this; the law of commandments was taken away; the Jew was condemned by it, and the Gentile who sinned would perish without it (Rom. 2: 12, etc.); Christ in grace bore the penalty of a broken law, and so established the righteousness of its claims (Rom. 3: 29-31). Thus the law which kept the Gentile at a distance, while it condemned the Jew, was removed by the cross. "Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to His cross" (Col. 2: 14). The effect of this was two-fold: Jew and Gentile were both reconciled to God, but in one body; that is, they were reconciled to one another also, and all previous distinctions were taken away. So, in Christ, there is a new man, and "neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, bond nor free: but Christ is all, and in all" (Col. 3: 11). The Cross makes possible the manifestation of that "mystery," "that the Gentiles should be fellow-heirs, and of the same body, and partakers of His promise in Christ by the gospel" (Eph. 3: 6). A "mystery" is something which has been kept secret. It is not something mysterious or vague, or mystical; it is simply a secret. How blessed a fact it is that what God hid from other ages and generations He has now made known through His servant Paul by the Holy Spirit. It is good also to remember that the truth ministered by the Spirit not only enlightens, but qualifies for enjoyment of the new relationship. This could not have been the case when men were under law.

To all this, it may be replied, Who denies it? Theoretically, perhaps none; but all these scriptures are applied to "the invisible Church," as it is called, and so lose their practical power over the hearts and consciences of God's people. We have nowhere in Scripture the expression or thought of the "invisible" Church. Our Lord's prayer for His people was that they might be one in life and nature in the family of God, not theoretically or invisibly, but "that the world may believe that Thou hast sent Me" (John 17: 20, 21). The Church was to manifest that divine unity which would be a witness to the world (divided into innumerable bodies, as self-interest would dictate), that here was a power of which it was ignorant, a power which spake of the reality of Christ's divine mission. We cannot close our eyes to the importance of this testimony, and it sweeps away at once all thought of the invisible Church.

Passing from the Cross, which has set aside man, whether Jew or Gentile, and so made unity possible, we come naturally to the resurrection, which gives us the positive side of this truth. "In Himself" the one new man is made. Christ became head of a new race only in resurrection. This is plainly shown as to individual fruitfulness (Rom. 7: 4). It is equally true as to His headship over the Church (Eph. 1: 19-23). As risen and ascended He has been made "head over all things to the Church which is His body." But Christ is one; He is undivided; hence His Church is also one and undivided. Who that thinks of that glorious One at God's right hand could for a moment conceive of His Church as being anything but one? He has given His name and character to it. It is one in His eyes. It all belongs to Him.

We come now to the next phrase, "There is one Spirit," the Holy Ghost sent from heaven at Pentecost, and He has formed but one Body. This is entered upon at large in 1 Cor. 12: 12, 13: "For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have all been made to drink into one Spirit." We have the oneness of the Body linked in the clearest way with that of the Spirit. The very diversity of the members — the various individuals who compose the Body — is but a confirmation of the truth that the Body is one. Most striking, too, is the expression, "So also is Christ." Reference is here made not to the person of the Lord Himself, but to Christ and the Church — He as Head, and it composed of many members, yet the whole forming one Body. What amazing grace in Him to give His name to His Church! And what room, we may add, is there for any other name or Body alongside of His?

"Whether Jews or Gentiles" reminds us of how completely those distinctions have been removed, in order that the Holy Spirit might link us with Christ alone. As risen with Him we have done with all other ties which would in any way be the rivals of His claims. We have not only life in Him, but a living divine Person who dwells in us and unites us with Him. The Holy Spirit not merely unites us to Christ, but by that very act puts us into His Body, unites us to one another. This unity in Christ, setting aside all previous distinctions, is dwelt upon in Gal. 3: 27, 28. "For as many of you as have been baptized unto Christ, have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus" (Gal. 3: 27, 28). As long as the law existed, there was necessarily a distinction betwen those under it and those outside. But faith has now come, and we are no longer under a schoolmaster. Our baptism declares this, by the confession that every thing of the flesh has been set aside, and now we stand in Christ alone, and therefore all one. Thus all the seed of Abraham are in this age of grace brought together.

From this we can see the unscripturalness of the thought of a Christian voluntarily joining the Church. This is done the moment he believes; and not by himself, but by the Holy Spirit. Every believer is a member of the Body of Christ, because he has received the Holy Spirit. He has been made to drink into one Spirit, to partake of the precious ministry of the Holy Spirit, who is in him as a well of water.

Equally clear is the teaching as to the Holy Spirit dwelling in the house of God: "And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto a holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit" (Eph. 2: 20-22). "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" (1 Cor. 3: 16.) The thought of unity is essential to the meaning of these passages. The foundation is one — Jesus Christ; and there is but One who dwells in the temple — the Holy Spirit. Every believer forms a part of this holy temple — a "living stone," as the apostle Peter says (1 Peter 2: 5). We are not only builded upon the foundation by faith in Christ, but are builded together, formed into a habitation of God. Each believer's body is a temple of the Holy Ghost (1 Cor. 6: 19) , but the passages we are considering go further, and show that all believers form a unity, indwelt by one Spirit.

Before leaving this part of the subject, we need but to ask, Is the Spirit of God doing contradictory work? Is He serving diverse interests? Or is His one work to glorify Christ and to secure that oneness of the Church which He died to effect?

We are called in "one hope" of our calling. The oneness of the Church is here again taught. When Christ left His own upon earth, He gave them the promise that He would come for them. Into the blessed fulness of this we will not now enter, save to touch upon some of the most striking features of "that blessed hope." Christ has gone on high, having through His death rent the veil which separated us from God. The work of redemption is completed, and we even now have "boldness to enter into the holiest by the blood of Jesus." This is for faith. But our Lord does not mean to leave His Church upon the earth and He to remain in heaven. True, He "ever liveth to make intercession for us"; He restores us if we wander, and His almighty power and everlasting love are ever engaged in our behalf. But this is only for the interval. His heart longs to have us with Himself. "Father, I will that they also, whom Thou hast given me, be with Me where I am; that they may behold my glory, which Thou hast given Me" (John 17: 24). He will not rest till the Church which He loved, and for which He gave Himself, that He might sanctify and cleanse it with the washing of water by the Word, is presented to Himself a glorious Church, not having spot or wrinkle, or any such thing (Eph. 5: 25-27). This includes the changing of our bodies, that they may be fashioned like unto His glorious body (Phil. 3: 20, 21). "It Both not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is" (1 John 3: 2). It also includes the truth of the resurrection of the saints who have fallen asleep; these will be brought with Christ into the heavenly scene. This is the hope of our calling — a calling on high, of God (Phil. 3: 14). "And so shall we ever be with the Lord."

That this hope has so largely died out of the hearts of God's people is at once their loss and shame. But God's calling remains the same, and it is the common hope for all His people. There is only one hope, one destiny. And this gives additional emphasis to the truth we are considering. With but one destiny, there can be but one Body; there will be but one heavenly bride. Ah, did we but have that blessed hope more simply before us, how clearly would be manifest that oneness! Was it not thus to link us together that our Lord set this hope before us? "The glory which Thou gayest Me I have given them; that they may be one, even as we are one" (John 17: 22).

We have thus looked at the Scripture teaching upon Church-unity from various points of view. Let it be remembered that we are speaking of no mere unity of sentiment or affection, but distinctly of organic unity. The Church is one by its very constitution, its nature, its Head, its life, its destiny. And this unity, as we have seen, was meant to be visible. Of our personal responsibility with regard to this, it is our purpose to speak in another paper. For the present, we would submit to every thoughtful conscience that there must be immense responsibilities as well as wondrous privileges in connection with this truth. We could not, if we would, shirk these responsibilities. Let it be ours to calmly face them, asking, with subject heart, "Lord, what wilt Thou have me to do?"

3 — Local Aspect of the Church

The Church and Its Order According to Scripture

S. Ridout.

3. — Local Aspect of the Church.

Having in the previous paper seen the unity of the Church, as taught in various passages of Scripture, we come now to a most important branch of the subject.

In speaking of the nature of the Church, and its unity, we were dealing with general features common to the Body as a whole. We now leave the general and come to the special features. And yet we are still dealing with the Church as a whole, with features which belong to the entire Body.

We saw in our last paper that the unity of the Church was not to be invisible, but that it was organic and manifest, "that the world may believe." To be manifest in any particular place, it is evident that the Church must take some form, and this is what we must now consider.

The word Church, as applied to the Body of Christ, or house of God, is used in three different ways. We have, first, "the Church" unlimited, meaning the whole Body. "Upon this rock I will build my church" (Matt. 16: 18). Christ, the son of God, as the only foundation for His whole Church, is the thought here. "And the Lord added to the church daily" (Acts 2: 47). Not merely the Church at Jerusalem, but to the Body. Paul persecuted the Church (1 Cor. 15: 9; Gal. 1: 13; Phil. 3: 6); not merely the saints at Jerusalem, but through them the whole; nay, he heard a voice asking, "Why persecutest thou Me?". (Acts 9. 4, 5.) We find the word used in the same way in other passages; as Eph. 1: 22; Eph. 3: 10, 21; Eph. 5: 23, 24, 25, 29, 32; Col. 1: 18, 24; 1 Tim. 3: 5, 15; Heb. 12: 23.

Secondly, we have "the Church" limited to some special locality, as "the church which was at Jerusalem" (Acts 8: 1; Acts11: 22) , or at Antioch (Acts 13: 1), at Ephesus (Acts 20: 17) , at Cenchrea (Rom. 16: 1), at Corinth (1 Cor. 1: 2) , at Thessalonica (1 Thess. 1: 1).

Thirdly, we have the plural, "Churches," giving us the gatherings collectively in any given country; as Judea (1 Thess. 2: 14; Acts 9: 31), of Galatia (1 Cor. 16: 1; Gal. 1: 2) , of Asia (1 Cor. 16: 19) , and Macedonia (2 Cor. 8: 1); or, more generally, including sometimes all the assemblies of God, as "other churches" (2 Cor. 11: 8); "the care of all the churches" (2 Cor. 11: 28); "the churches of God" (2 Thess. 1: 4).

In these last two usages of the word we have the thought of local assemblies as distinct from the one Body of Christ viewed in its entirety. We are now to see the relation between these local gatherings and the entire Church.

We may begin by saying that there must be nothing in the local church to contradict the truths we have already been considering. Its nature and unity must be manifested. It must be seen that it is the Body of Christ, formed by and indwelt by the Holy Spirit, that all believers are members of it, united to Christ glorified, and to one another; that the Lord's coming is the hope before it, and that the name of Christ is the only one by which it is called. Furthermore, it must exhibit the unity of the body of Christ.

We have an illustration of this in the first epistle to the Corinthians: "Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours" (1 Cor. 1: 2). The apostle here uses the name "church of God," which is the title of the whole Body of Christ, and applies it locally, "which is at Corinth." He describes those who are included in it, "them that are sanctified in Christ Jesus, called saints." We need hardly say that the term "sanctified" includes all who have a share in the work of Christ, all who are sheltered by His blood (Heb. 10: 14; Heb. 13: 12). It does not refer to personal state, but to the standing of every believer, who is called a saint — a saint by virtue of his calling. All there, then, who were believers in the Lord Jesus Christ formed the Church of God which was at Corinth.

But to show that this church was not to be regarded as independent of the whole Body of Christ, the apostle adds, "With all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours." Whatever the special needs of the particular assembly at Corinth might be, the principles which were to govern them were those for the whole Church, to be applied wherever there might be the same state of things.

But, more than this, the linking of the whole Church of Christ with the assembly at Corinth, as we see in the verse we are considering, shows that the whole Church was concerned in the matters to be presented to that special assembly — that there was a responsibility which could not be evaded, and that distance from the locality did not create a severance in the Church. In other words, the truth of the one Body must not be lost sight of. "Whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it" (1 Cor. 12: 26). Immediately preceding this verse, we read, verse 25, "That there should be no schism in the body; but that the members should have the same care one for another." A member of the Church of Christ in Africa is just as really linked with us as one with whom we are in daily association.

This is a most important principle; for without it the various assemblies of Christ would be so many independent congregations. Corporate unity would be but the unity of "the invisible Church," and all public testimony to that held so dear by our Lord would be at an end.

The truth we are considering becomes clearer as we see the place occupied by the Holy Spirit in the whole Church and in local assemblies. As we have already seen, it is He who has formed the Church, linking believers with a glorified Head and with one another, so forming the "One Body." We are builded together for a habitation of God, through the Spirit (Eph. 2: 21, 22), where the whole Church is unquestionably the subject; and in a very interesting way, linking, it would almost seem, the Church at large with a local assembly, we have (1 Cor. 3: 16), "Know ye not ye are the temple of God, and that the Spirit of God dwelleth in you? . . . for the temple of God is holy, which temple ye are." These two scriptures show that the Spirit dwells in the whole Church; that He also, because of this fact, dwells in the local assembly.

A partial illustration of this truth would be the relation of the Atlantic Ocean as a whole to any spot upon its broad surface. The ocean would mean the whole mass, and yet we would speak of a ship as being upon the ocean, not upon part of it. The characteristics of the whole are seen in each one of its parts: nay, the word "parts" can scarcely be used, so homogeneous is the whole great mass. So it is with the whole Church and a local assembly: we have simply, as it were, located a spot on the great ocean, organically linked with the whole, and in no way to be severed from it. An expression, "a circle of assemblies," has been used — possibly first by those who do not accept its implied meaning — to describe all assemblies which seek to carry out, as they see it, the relation of unity between the local assembly and the Church at large. While disavowing any name not given in Scripture, we need not hesitate to acknowledge the scripturalness of the thought suggested, "We have no such custom, neither the churches of God" (1 Cor. 11: 16); "As in all churches of the saints" (1 Cor. 14: 33). See also 1 Cor. 7: 17; Gal. 1: 2. These, and indeed all scriptures relating to the common life and order of the assemblies, justify the thought of "a circle of assemblies." That such a circle primarily includes all saints, none could question; but in the present state of confusion the circle of actual fellowship must be reduced to those who are subject to the truth of God governing His assembly. If we have scripture warrant for a single assembly gathered in separation from what is contrary to God, we have the circle, and it would include all assemblies similarly formed.

Nor is all this in the least inconsistent with the exercise of discipline and all other necessary functions in a local assembly: on the contrary, the right apprehension of the truth gives power and adds impressiveness to the smallest act. Witness the apostle's words to the assembly at Corinth in the matter of dealing with the wicked person (1 Cor. 5.): "In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ." Here we have the name of our Lord Jesus Christ, which has been put upon the whole Church (1 Cor. 1: 2, 10), and His power, which is the Holy Spirit, who dwells in the whole Body. We have here, then, no act of a small body, to be taken up and reviewed by some larger and more authoritative one, but the act of the Holy Ghost, through this assembly — an act for and binding upon the whole Body of Christ throughout the world. We will dwell upon the subject of discipline in a later paper, but would call earnest attention to the principle 'here seen — a principle, we are persuaded, as wide-reaching and helpful in its application as it is, alas, ignored.

If what we have just stated be the truth, it will be seen at once that Scripture does not sanction the thought of an ecumenical body of representatives, no matter in what way chosen, as being necessary to give expression and authority to any decision. It is not the Church which has authority, but God the Holy Ghost; and when He speaks,* no matter through how feeble an instrument, we have the authority for the whole Church. An aggregation of all the learning and piety of the whole world could not add one iota to the weight of authority which the simplest expression of the mind of the Spirit would have.

{*We need scarcely add that the word of God is ever the guide, used and applied by the Holy Spirit.}

Having said this, we can add some statements by way of safeguards, to prevent misunderstanding. It is the Holy Ghost alone who can give weight to any judgment of an assembly. Without Him nothing has authority, whether it be the decision of an assembly or that of the whole Church; and faith would be shown, not in obeying such a decision, but the reverse. If God has spoken all must bow: if He has not, though the whole Church had, there could be no authority in what was said. In seeking His mind it would not show faith, but the reverse, in a local assembly to refuse the counsel and prayers of their brethren at a distance. True faith is always accompanied by humility and self-distrust; and as the Lord has made His people members one of another, as well as of His Body, faith gladly accepts the help that may come through these varied channels. This same faith, also, will be ever ready to submit for examination the grounds of its decision. But these things only emphasize the truth we have been considering, that the Holy Spirit is present in the local gathering, which is but a manifestation of the one Body, and that His judgment is authoritative and final. We will refer to this subject again when we come to treat of discipline. Here it has been our object simply to show the relation between the individual assembly and the whole Body of Christ, and to draw from this relationship the principles which underlie it, and which must govern us if we are to be in accord with the mind of God concerning His Church.

We have been speaking of discipline, but the same principles are found where other subjects are in consideration. For instance, in the apostle's farewell to the elders of the assembly at Ephesus, not only does he give prophetic intimations as to the history of the whole Church, but he applies to them — local officers — titles which refer to the whole Body: "Take heed, therefore, unto yourselves, and to all the flock over which the Holy Ghost hath made you overseers, to feed the Church of God which He hath purchased. with His own blood" (Acts 20: 28). Their responsibility was chiefly concerned with Ephesus, with Christ's sheep there, but as an integral part of the whole Church of God. We have the same thought in the epistle to the Ephesians (Eph. 4: 12). All gifts, whether apostles, prophets, evangelists, pastors, or teachers, were for the edifying of the Body of Christ. Some of these gifts might never be exercised outside the limits of a single assembly, yet they are for the whole Church. "There are many members, yet but one body" (1 Cor. 12: 20).

Let us ask now, What constitutes a local assembly? Naturally our answer would first be, All the believers in a given place, as Corinth, Ephesus, and the like; and this, in the main, would be a sufficient answer. A further question would be, When Christians in one locality are more in number than can conveniently come together, and simply for that reason meet separately, would each such meeting constitute a local assembly, be an expression of the one Body, or would the several meetings collectively be required to make up the local assembly? It seems plain that the question is not one for geography to settle. The whole spirit of the passages we have been examining would show that it is simply a question of manifestation of divine principles by a gathering of the Lord's people. If those principles which we have been looking at control a gathering of Christians — principles of Church unity and obedience to the truth — each such gathering would be a local assembly, an expression of the whole Church; and there might be a number of such gatherings in a single city. Naturally, believers in the same locality would be much thrown together, and such intercourse would suggest mutual prayer and consultation when any question for decision should arise. But if the Lord is in the midst (and "where two or three are gathered together in my name, there am I in the midst of them," Matt. 18: 20), His authority is sufficient to bind and the Holy Spirit is sufficient to direct.

These truths also afford us comfort in a day of almost universal departure from divine principles as to the Church of God. Principles remain, no matter how much the Church may have failed; and these principles are presented for our guidance now as much as when they were first given to the assemblies addressed in the several epistles we have been considering. Sorrow of heart we may and should have, as we compare the present ruins with the once beautiful structure which God built; but departure of the many, the failure of the Church as a whole to manifest her character and her destiny, can never excuse present indifference to the truths of God. Those truths stand out in clear relief against the dark background of the wreck which has been made by man's unbelief and self-will.

May the Lord, who loves the Church, and gave Himself for it, speak to the hearts and consciences of His beloved people, and constrain them, out of love and devotedness to Him, to listen to His voice, and to obey it.

4 — Its Organization

The Church and Its Order According to Scripture

S. Ridout.

4. — The Church: Its Organization.

From what we have already seen, in considering the unity of the Church, it will be clear that what we have to say now regarding the organization of the local assembly applies to the whole Body. The Lord has not given different organizations for different localities. We are still dealing with the Church as a whole, though with local features.

We might say at the outset that Scripture gives no hint of looseness in the matter of Church organization. Many speak with indifference of these things, and under the guise of broad-minded liberality allow room for the greatest divergence of views on these questions. Nay, the effort is made to show that Scripture itself is, in the main, silent as to the matter, and has only given us the outline, to be filled out in detail pretty much as men please, or as apparent exigencies may arise in various places; that certain problems of organization were left to be solved by the sanctified reason of the Church, which would gradually find out what plan was best suited to meet the varied and growing needs of a body ever increasing in size and importance, and whose interests would become with each year more complex. And so, in this very premise, men open the way for all manner of variety and of contradiction. What wonder is it then, that we find sects all contending for their own forms of existence, and, as a result, dividing the one Church of Christ almost beyond recognition? And then, instead of being abashed by the havoc thus made, men tell us that these very divisions are a part of the beauty of church organization, intended by Providence to foster a spirit of generous rivalry, and to increase by emulation the zeal of all! So far will even Christian men be led as apologists for their own disobedience and neglect of Scripture!

The reason, perhaps, why Scripture is thought to be silent as to the details of church organization, is that it is taken for granted that a varied and complicated mass of machinery is necessary. As in the gospel sinners stumble at the way of salvation, not because of any obscurity or complication in it but from its very simplicity, so saints fail to see the beauty and order of the Church as found in Scripture because of the absence of what is not only unnecessary to its well-being but absolutely cumbersome. And yet, does not nature itself teach us that simplicity as well as order is "nature's first law" — order, because of simplicity? All the great forces of nature — gravitation, the action of light, heat, and electricity — are simple. It is man who makes machinery, but he is wise enough not to attempt to intrude it upon the domain of the great forces of nature. He does not attempt to assist them. If the Christian likewise would look for the Church and its organization apart from the machinery which he attempts to add to it, he would find it, too, in all its beauty and simplicity in the word of God.

It may naturally be asked what are the special hindrances to seeing the simplicity of church organization? And to this we may answer, Several principal ones.

1. The almost universal habit of giving a name to some portion of the professing Church is one great barrier to a clear understanding of what Church organization is. Of course, the division lies deeper than the name; but that diverts the mind from the Scriptures, and gives authority to the denomination and its rules. If we expect to find Scripture for the various forms of government prescribed by the different denominations, we will be disappointed. Scripture knows neither the one nor the other, save to condemn both (1 Cor. 1: 10-13; 1 Cor. 3: 3; 1 Cor. 11: 18, 19).

2. Growing out of denominationalism, the next hindrance to a clear understanding of Scripture-teaching that we will mention is the use of creeds or confessions of faith. We need only point to the slight put upon the word of God by these human systems of doctrine, and ask, Can we expect them to aid in the understanding of that which they virtually displace? Take as an illustration the following definition of the Church, from the Thirty-nine Articles of the Church of England: "A congregation of faithful men in the which the pure word of God is preached and the sacraments be duly administered according to Christ's ordinance in all those things that of necessity are requisite to the same." Here we are held to a human priesthood, and all else taught by that denomination as essential to a true church. Little wonder that an important requisite for church unity in their eyes is the maintenance of "the historic episcopate."

3. Rut this brings us to consider a third great obstacle to receiving the simple teaching of Scripture as to the organization of the Church; — the place occupied by the clergy both in the minds of the people and in the economy of the various denominations. By clergy we mean that class of men who are supposed, by reason of their office, to have a special nearness to God, and special rights in the way of ministry of the Word and administration of the "sacraments." Let us say at the outset that we have the highest regard for every devoted servant of Christ, wherever found or called by whatever name. That there are multitudes of such among the clergy we would not for a moment deny. What we have to say is not against men, but against a system which we are sure is not only a hindrance to blessing for the Church of God at large, but a great burden to many conscientious men who are galled by its yoke.

The word clergy is derived from the Greek cleeros, the primary meaning of which is "lot," and it is so used in describing the division of our Lord's clothing among the soldiers who crucified Him (Matt. 27: 35, etc.). We find it used in the same way in describing the appointment of Matthias (Acts 1: 26); but in that same connection we have that use of it which has probably been the origin of the word as we know it. "For he was numbered with us, and had obtained part (Gk., lot) of this ministry" (Acts 1: 17; also ver. 25). This use of the word approaches the derived meaning of "inheritance" or "portion," and which we find applied to the portion of all the people of God (Acts 26: 18; Col. 1: 12). In 1 Peter 5: 3, "Neither as being lords over God's heritage," the word "God's" is not in the original. The Revised Version renders it, "Neither as lording it over the charge allotted to you." But a more evident, and more accurate, rendering would be, "Not as lording it over your possessions;"* the thought evidently being that they were not to rule God's people as if it were their own possessions. But the translation of the Revisers is significant as indicating the bias of a clerical position. They look upon a company of God's people as their "charge," their "flock," and in a sense their personal property, that which has been allotted to them, and so translate a passage which is meant to guard against this very thing. And this is the error that underlies all thoughts of a clergy, whether it be of the priests of the church of Rome and England, or the more modified forms as found in the various Protestant denominations. They form a special class with distinct privileges and special duties, who thus assume a position, gradually and unintentionally no doubt at the first, utterly inconsistent with the rights of the Church as a whole. So true is this, that it may be almost said, as the French despot declared, "The state is myself," the clergy is the Church. The clergy must preach the word; the clergy must administer the sacraments; the clergy must make the laws. A church without a clergyman is like a body without a head. Now with such thoughts of a special class in the Church of God, it is impossible to come to a right understanding of what that Church is. In a succeeding paper on the ministry of the Church we will have occasion to take up this subject of the clergy in connection with ordination. What has been said is sufficient to show why the very idea of a clergyman, which is nowhere mentioned in Scripture, is a veil over the truth as to church organization.

{*J. N. D.'s version of the N. T., with note.}

4. Similarly the sacraments, so-called, have become, in the hands of those who misuse them, a means of darkening truth. Baptism instead of a simple initiatory act, administered by any Christian man, becomes the door into the Church, is administered by the clergyman, and too often is regarded as an essential to salvation; or on the other side is pushed into undue prominence and made the sign of a party and the test of fellowship. The Lord's Supper, from a sweet and happy memorial feast, where all the Lord's people, gathered about Himself, recall His love stronger than death, becomes a formal, too often a superstitious act, presided over necessarily by a clergyman who is compelled to usurp the functions of the whole people.

5. This brings us lastly to note the prevailing misconceptions about worship which also prove a barrier in the way of the simple seeker after God's order. Worship is a priestly act, and all God's people are priests. To confine it to one person, tends to put him alone in the place of priest, which Rome does, and is followed at greater or less distance by all other denominations. To confound preaching with worship is another common mistake which tends in the same direction, as well as degrading worship to a subordinate position.

To recapitulate: A true knowledge of the Scripture teaching as to church organization is hindered by general misconceptions as to the necessity of denominational names and creeds; as to the clergy, sacraments and worship. A person with such misconceptions would probably define a proper church organization to be one "formed by a company of Christians gathered under some denominational name, held together by the adoption of a doctrinal creed, presided over by a regularly ordained minister, who administers the sacraments and presides over the worship!' Does this sound like a libel? Our sad answer must be, Look around and you will find expression of scarcely anything else. But we are bold to say that, to get a scriptural idea of church organization, we must eliminate, or change almost every feature given in the above definition.

Let us then come to the Word of God, and seek from Him His thoughts as to this most important subject.

We have said that one great hindrance to the apprehension of the Scripture truth as to this subject was its simplicity. Let us bear this in mind, as we seek to place side by side with the misconceptions of human reason the simple teachings of God's word.

1. Instead of the Babel of many names, Scripture gives us but the One Name, — a name above every name (Phil. 2: 9), — the beautiful name (James 2: 7, Gk.), which is put upon all God's people without distinction — the name of Christ. They are called Believers (Acts 5: 14), Disciples (Acts 9: 1), Christians (Acts 11: 26), and Saints (Eph. 1: 1); but never is one of these names used to distinguish one portion of the Body of Christ from another: on the contrary, they serve as links to bind them all together. Thus we have the answer as to the name of the church organization. The names which God has given us in His word are enough: we need no others, for they would but divide and not unite us. Let not this be passed slightingly over as unimportant. Such is not the thought of the apostle: "Now this say, That every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?" "While one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?" (1 Cor. 1: 12, 13; 1 Cor. 3: 4). Modern sectarian divisions are but the development of those germs which the apostle sought so earnestly to destroy — mere exhibitions of pride and carnality, as far as the systems are concerned, parting those who love the same Lord and are taught of God to love one another.

2. Next, in answer to the question to what form of doctrine the Church subscribes, Scripture answers, The word of God. "All Scripture is given by inspiration of God, and is profitable for doctrine" (2 Tim. 3: 16). "Thy word is truth" (John 17: 17). "Heaven and earth shall pass away, but my words shall not pass away" (Matt. 24: 35). From these and multitudes of other passages we know that the Scriptures are inspired, that they are truth, that they are eternal, and that they are all-sufficient. Why, then, should there be a creed? Is it to make the Scripture more plain? "All the words of my mouth are in righteousness; there is nothing froward or perverse in them. They are all plain to him that understandeth, and right to them that find knowledge" (Prov. 8: 8, 9). Can man's words state truth more plainly than God's? If they were used as other writings upon Scripture, for purposes of exposition, this objection could not be urged against them; but when they tacitly accuse Scripture of being ambiguous, obscure, or not sufficiently definite for doctrinal statements, we must reject them.

3. What does Scripture put in the place of a regularly ordained clergy, taking charge of all ministry and worship? The Holy Ghost. He it is who dwells in the Church, His temple (1 Cor. 3: 16), who teaches (John 14: 26; 1 Cor. 2: 9-16) , who leads our prayers (Rom. 8: 26, 27; Jude 20), and praises (1 Cor. 14: 15). If He use instruments it is never by virtue of any office they may have: He is not confined to any one man. "All these [various gifts] worketh that one and the selfsame Spirit, dividing to every man severally as He will" (1 Cor. 12: 11). We will enter more fully upon this when we come to consider the subject of worship. We would here, however, seek to press upon every conscience the immense importance of the presence of the Holy Ghost, the presence personally and immediately of a Divine Person who has absolute authority and control, whose delight it is to minister the things of Christ to His beloved people, to unfold the Scriptures, to quicken the spirit of prayer and praise, to press upon us the importance of doing all things "decently and in order." Baptism will not be neglected; the Lord's Supper will have a place and a meaning it never had before; discipline will be administered; the graces of liberality to those in need, and fellowship in the gospel and the Lord's servants will abound if He is unhindered, unquenched.

Does this seem like begging the question? It is God's answer to the needs of His Church. He knew we would fall into utter confusion, that we would multiply machinery, that we would resort to every expedient which the ingenuity of man could suggest — all in vain, save to show our helplessness, so He gave us the Holy Spirit. Rome claims the Pope as Christ's vicar on earth, with absolute power of control and direction. This pretension Protestantism rightly rejects, but fails to see the true Vicar of Christ, "whom the Father will send in my name" (John 14: 26) , and therefore lays itself open to the taunt of Rome for its independency and rationalism. If we grasp this truth of the Spirit's presence we have reached an answer as to what is the teaching of Scripture regarding the organization of the Church; and we might put that answer in the form of a definition: "The obedient recognition of the immediate presence of the Holy Spirit, gathering believers to the name of the Lord Jesus, subjecting them to the word of God, and taking entire control of worship, ministry, and discipline." In the proper place we will enlarge upon the various features we have pointed out: at present we would call attention to the simplicity and yet sufficiency of this organization. Is anything lacking? Will contingencies arise not provided for? Impossible! The name of Christ; the presence of the Holy Spirit; the word of God to guide. Thus organized a company of believers is ready for any duty or privilege; and no emergency can arise that will call for any new machinery. The Holy Spirit is all-sufficient.

Let us dwell upon this. The distinctive characteristic of the Christian dispensation is the personal and abiding presence of the Holy Spirit. Faith is shown by counting on this presence. Human organizations, no matter how wisely effected and administered, are a hindrance to the manifestation of the presence and power of the Holy Spirit. We know this is not believed by many conscientious Christians, but we appeal to Scripture for justification, and entreat them to consent to God's order, reminding them too of their responsibility so to do.

5 — Its Worship

The Church and Its Order According to Scripture

S. Ridout.

5. — The Church: Its Worship

The noblest occupation for any creature is to be engaged in the worship of God. It is thus the seraphim are occupied, crying "Holy, holy, holy is the Lord of hosts." The varied orders of heavenly beings esteem it their highest privilege to be thus engaged; and it was for this that man was created. We cannot, then, have our attention called to a more important subject.

Particularly is it necessary at this present time to be clear as to what worship really is. In the common acceptance of the word, "public worship" includes prayer, praise, and preaching, for the edification of saints or the conversion of sinners. A moment's thought will suffice to show, however, how incorrect this is. Even prayer is not worship, — most blessed privilege, and necessary as it is for every believer; but the asking for things which we need must not be confounded with the offering up to God that praise which glorifieth Him. One is receiving, or rather asking, from God, the other is giving to Him. Alas, that we have grown so selfish! We make everything to centre about ourselves, — our salvation, our joy, our life here, even our service, — everything, in fact, is valued in proportion as we imagine it ministers to our own welfare. God and His glory are left out. Little wonder, then, that thoughts are confused as to what worship really is, and that it has been relegated to a place of very minor importance.

And yet we shall spend eternity in worship. The song of praise here, feeble as it may be, is but the prelude to that universal harmony of worship which will fill heaven and earth, when all things shall have been made new, and all things are at last beneath the sway of Him who possesses all. Until then praise will be feeble. But shall we who are a kind of first fruits of His creatures, — shall we wait for eternity?

Let us, then, take up this most important and edifying subject.

A reading of the Old Testament will show that the whole religious service revealed to Israel was principally worship. There was a sanctuary, — a threefold sanctuary, we might say, — court, holy, and most holy place; there was a priesthood, carefully set apart to God; there were sacrifices, daily and special; there were special set times, or feasts, for the offering up of prescribed sacrifices. All this was to emphasize to the Israelite that he was a worshiper. The sacrifices which more particularly met his need, such as the sin- and trespass-offerings, were still presented to God in worship; while a far more prominent place was given to the burnt-offerings, which were more directly acts of worship, of a sweet savor to God. A notable feature of the ritual was the repetition of this offering on certain occasions (Num. 28) , while such was the multitude of beasts offered at the dedication of the temple that the altar of burnt-offering was not sufficiently large, and the court had to be used for a similar purpose (1 Kings 8: 64).

The establishment of Jerusalem as the centre only brought this the more into prominence; the courses of singing Levites and the various ordinances of David showing that "praise was comely."

Having seen that praise was the characteristic of Old Testament service, before passing to the New we will designate the points of contrast between worship in the two dispensations.

Between the worshiper and the immediate presence of God there hung a veil, impassable to all save to the high priest once a year, on the day of atonement, when he entered in with the blood of the sin-offering. All the blood of victims shed could not remove that veil because that blood could not take away sin. This veil, then, characterized the Old Testament worship. God was merciful, but He would by no means clear the guilty. None, even the most faithful, dare enter into His awful presence. The law said, "Cursed be he that confirmeth not all the words of this law to do them" (Dent. 27: 26), and to every exercised conscience it must have put a check to a full confidence in approaching God. The law, while it imposed a curse on the one hand, brought into bondage on the other; for, in making its appeal to the natural man, it could but stir up the enmity of his nature. And the sacrifices, while they might lull, could not banish fears; for if otherwise, "the worshiper once purged would have no more conscience of sins." True, faith could and did pierce through these "clouds and darkness" surrounding God's presence; faith did catch glimpses of His glory, and say, "Oh, taste and see that the Lord is good"; but even these were but glimpses, accompanied by oft-repeated confession of sins and entreaties for mercy. Such was God to His people under law, and such was legal worship — giving glory to God for His majesty, wisdom, and power, but holding man off as unfit to stand before Him.

Passing on to the present dispensation, how great the contrast! The veil has been rent in twain from the top to the bottom. The veil between man and God characterized Old Testament worship; the veil done away is the distinguishing feature of the New. "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, . . . through the veil." What would have been death to the Hebrew priest is a way of life to the Christian, to whom the blood of Jesus gives "boldness and access, with confidence," which the blood of bulls and goats could never give, since they could never take away sin. Well may the believer pour forth his soul in freest praise to God:

"Within the holiest of all,

Cleansed by His precious blood,

Before the throne we prostrate fall,

And worship Thee, O God."

Instead of the law condemning and bringing into bondage, the Christian is under grace, where the love of God is poured out upon us. Would that all the Lord's people knew fully what this means! Worship then would be the result.

Growing out of this place of nearness to God, in freedom from the law, there is an apprehension of the nature of God never had before. Not a whit is the glory of His justice dimmed: nay, it shines with far greater brightness as its flames fell upon the Son of God, the true sacrifice who hung upon the cross, where God "spared not His own Son." But there we see not only justice, but love, — love in a fulness which none but God could have, and none but He can fully know —

"God only knows the love of God."

We see not glimpses now, but the full shining out of "the glory of God in the face of Jesus Christ." We know God as our Father; the Spirit of adoption is given us, and we have the knowledge of eternal redemption — precious truths, which were as buds hidden beneath a sheath of types and shadows during the winter of law, but have now burst forth into leaf, blossom, and fruit, to charm us with their beauty and delight us with their sweetness! We are in a new land — a resurrection land, risen with Christ, linked with Him who has said, "Because I live ye shall live also." Now there can be no question as to acceptance — that has been fully settled; no fear as to eternal security — that is in His hands out of which no one can pluck us. The grave-clothes of a carnal worship can but hamper now, and so must be laid aside.

In brief, we might say that Christian worship has its source in an accomplished redemption; its object is God the Father and the Son; its place, the presence of God; its power, the Holy Spirit; its material, the truths fully revealed in the word of God and its duration, eternity.

There are several points just touched which must be enlarged upon. There can be no question that God the Father is the object of Christian worship: "I have declared unto them Thy name" (John 17: 26). "The Father seeketh such to worship Him" (John 4: 23). Equally clear is it that the Son is the object of worship: "That all men should honor the Son even as they honor the Father. He that honoreth not the Son honoreth not the Father which hath sent Him" (John 5: 23). Surely in the face of such a scripture we could scarcely conceive of any one teaching that the Lord Jesus Christ is not the obj est of worship equally with the Father. And yet such doctrine has been taught — a direct insult to Him who in grace took a servant's form.

Many who heartily accept what has been said as to the worship of the Father and the Son, will hesitate to say that the Holy Spirit is not presented in the New Testament as the object, but as the power of worship. Let us be clear. We would not hint at the blasphemy of denying that the blessed Third Person of the Trinity is divine. He is God as absolutely as, and equal with, the Father and the Son; and as God surely is entitled to worship. But in Scripture the Holy Spirit is presented as the One who empowers for worship: "We worship by the Spirit of God" (Phil. 3: 3, R. V.). He does not present Himself, but takes, as it were, a subordinate place. Reverently speaking, as our Lord took the place of humiliation during His life upon earth, tabernacling in flesh (ever a Man still, in glory) , so too, now the Holy Spirit has come to earth, and is content to dwell in our poor bodies (temples of the Holy Ghost) and in the Church of Christ. He is upon earth, as contrasted with Christ who is in heaven with the Father, the object of worship. From this we trust it will be clear why we say the Holy Spirit is not presented in the New Testament as the object of worship. He is the power for it, however. Our praises must be in His energy, or they are not truly praise. It is so with our prayers (Rom. 8: 26). Equally so with praise. "No man can say that Jesus is the Lord, but by the Holy Ghost" (1 Cor. 12: 3).

One word as to who are worshipers in this Christian dispensation. Under the law, the worshiper was, in one sense, any man who brought an offering; and in another, only the priest: in the fullest sense only the high priest, and he but once a year. Under the first definition any were worshipers; under the second, scarcely one. The first was too wide; the second too narrow. In Christianity all believers are priests (1 Peter 2: 5, 9), and only believers are. None can worship God but those who are washed by the blood of Christ, and all such have equal access to Him. The idea of classes here, some having greater privileges, closer access to God, is abhorrent to one taught of God, and cannot be too strongly characterized as dishonoring to the person and work of Christ. Yet this is the very root of Romanism, and by no means so rare in Protestantism as might be imagined. Nay, we must in faithfulness say that the very "notion of a clergyman" is potentially the germ of class priesthood. The New Testament teaches that all that belong to Christ are priests; they all have the same nearness to God through Christ, and can all sing: "Unto Him that loveth us, and washed us from our sins in His own blood, and hath made us a kingdom of priests (a royal priesthood, 1 Peter 2: 9), unto God and His Father: to Him be glory and dominion forever and ever. Amen" (Rev. 1: 5, 6).

There is one High Priest who ever liveth (Heb. 7): through whom all our worship is presented in perfect acceptance, because linked with the sweet savor of His name. He stands forever alone as High Priest but distinction among the priests of God — His worshipers — there is none. Of gifts, of ministry, we will speak later at length. We would at present only warn the reader never to confound priesthood and ministry: they are radically and entirely different.

We have thus far sought to present some of the leading characteristics of Christian worship. But what has been said can apply to individuals entirely, and it must now be made plain that there is Church worship as well as individual, — corporate praise. Not that the ground, object, or materials of the praise are different, but God has provided that the Church shall praise as a whole. The truths we have been considering in previous papers thus far will serve to make this clear. The unity of the Church, the link of God's people by the Spirit to a glorified Christ and to one another — these and kindred truths necessitate the conclusion that we are "members one of another." When, therefore, we come together, if according to God's mind, we are not merely individuals, but form an assembly representing the whole Church. Our worship is now corporate. The praise and adoration are not merely of an individual, but of an assembly. Let us pause and admire the wisdom as well as the love of God in this provision. He knows we are social beings, that our joy as well as our sorrow needs to be shared, and that thus the one is increased and the other diminished. So in our highest service He has provided that we shall unitedly pour forth our tribute of praise and thanksgiving.

The great occasion for Church worship is when believers are gathered together on the first day of the week to break bread: not that praise should be limited to that time, but then we have it in its completeness. We are then, or should be, "gathered to His Name" (Matt. 18: 20). The Lord is in our midst, to lead our praises (Heb. 2: 12). The Holy Spirit is present to guide, according to the Word (1 Cor. 14: 25); and the memorials of our Saviour's dying love are there to be partaken of.

We cannot emphasize too strongly the importance, nor call the attention of believers too earnestly to the precious privilege, of thus gathering each Lord's day about His person, to offer true worship to His God and our God, and to Himself as well. It was the practice of the early Church (Acts 20: 7), only discontinued when carnality, in the form of sacramentarian superstition, had crept in. Let us not be misunderstood. It is simply a memorial feast. It conveys no life nor grace of itself. The passage in John 6: 48-58 does not refer to it, but to the reception of Christ by faith, who died for our sins. But who that has enjoyed the reality of the Lord's presence at His table, has realized the presence and guidance of the Spirit of God, that has his heart lifted up in worship to his Father and God, and the soul of each knit like the soul of one man to his brethren's, — who that has enjoyed such a privilege would forego it, or lengthen the time between the holy, happy seasons? Here it is the Church that worships, with none to preside, none to dictate the form, but each one free before God to be guided according to His word.

If it be asked what is the character of the worship, we must refer to the preceding pages. It is Christian worship in its fullest sense — united, unhindered. If Church worship is of such a character, we need not say that only Christians can truly join in it. If otherwise, either the sinner would be elevated to a place he could not occupy, or the saint would be degraded to the level of a pleader for mercy. How unseemly for one who knows Christ and God's love to pray for deliverance from His "wrath and everlasting damnation." How unseemly, on the other hand, to put such words in the sinner's mouth as "We praise Thee, O God: we acknowledge Thee to be the Lord." And how utterly inconsistent and perplexing to make each utter both!

From what we have just said we need hardly add that all Church worship should be in truth. How much this most palpable truth is ignored can be seen at a glance in any ordinary church hymn-book. Here for the sake of sentiment, poetry, or even rhyme, doctrines are presented utterly subversive of the truth of the gospel.

"Help me to watch and pray,

And on Thy grace rely, —

Assured if I my trust betray

I shall forever die!"

What worship can there be in words which every Spirit-taught believer knows are utterly unscriptural and misleading?

We might multiply instances, but will leave this matter with the Christian reader, entreating him to make conscience of his singing, to refuse to utter the sweetest poetry which casts a doubt upon the grace and love of Christ.

We need hardly suggest that the meeting at the Lord's table being to remember Him, and thus largely taken up with worship, should not be confounded with a teaching or preaching meeting. There may be teaching appropriate to elicit worship; there may be need for a word of exhortation addressed to the conscience; but let the feast remain a feast to the Lord.

Beloved reader, having taken this imperfect survey of the worship of the Church, suffer a pointed question: How do you worship? — By the Spirit of God? Where do you worship? In temples made with hands, or in the holiest? Is your thought of praise the music of the great organ, with trained and paid singers? or the melody of hearts united to Christ and to one another, pouring out in worship the treasures of grace which have been made known to them?

May the Lord touch the conscience of His beloved people, and woo them from the vanity of a mere form of worship by giving them to taste of its blessed reality.

6 - Its Ministry

The Church and Its Order According to Scripture

S. Ridout.

6. — Its Ministry

We have now reached the point where we can take up the subject of Ministry without giving it an overshadowing prominence as most people do.

In the previous papers we have seen the Church as the Body of Christ, so contemplated in Scripture, as really and organically one. We have seen the priesthood of all believers, and the prominence of worship in the Church economy. All these, as matters of the first importance, needing to be clearly understood before we come to the subject of ministry. It may surprise some that we speak of ministry, as now exercised, as a temporary thing; and yet a moment's thought, with a glance at a few scriptures, will convince them that such is the case. In the list of gifts from an ascended Christ mentioned in Ephesians, we have both their continuity and their duration given: "For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ" (Eph. 4: 12, 13). Gifts will not fail so long as the Body of Christ is being formed, and so long as it needs edifying, and the saints perfecting. They will continue "until we all come unto the measure of the stature of the fulness of Christ," which will be when we are with Him in glory. Then there will be no further need for, and hence no further existence of, ministry as we now know it. "For we know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away" (1 Cor. 13: 9, 10). While saints were to covet earnestly the best gifts, they were shown a more excellent way — the following after love, which should endure when the necessity for gifts had passed (1 Cor. 12: 31).

And yet, doubtless, for all eternity the varied members of the Body of Christ will, as parts of a living organism, enjoy the happy privilege of mutual ministries of love and engage in the limitless service of our Lord. "His servants shall serve Him."

We need hardly say that the results of ministry will abide forever, and that rewards for faithful ministry will most surely be given, and enjoyed through eternity. But this only shows that it is a thing of the past, the necessity for it gone with the earth-history of the Church.

So long, however, as the Church is upon earth, so long as sinners are to be brought into it, and saints to be edified, will there be absolute necessity for ministry, and that of a most varied and complete kind.

Let us now see what Scripture teaches as to the Source, Character, Power and Exercise of true ministry.

(1) The Source and Author of all true ministry is the glorified Head of the Church, the Lord Jesus Christ. "Wherefore He saith, When He ascended up on high, He led captivity captive, and gave gifts unto men . . . and He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints," etc. (Eph. 4: 8-13).

We are reminded in a parenthesis (vers. 9, 10) that all gifts are the purchase of the death of Christ, that His ascension was preceded by His descent first into the grave. So is our adorable Lord ever contemplated now, "I am He that liveth, and was dead; and behold, I am alive for evermore. Amen" (Rev. 1: 18; Heb. 1: 3; Heb. 2: 6-9). As glorified, He has bestowed gifts upon men. That Church which He loved and for which He gave Himself, has not been forgotten or neglected by her absent Lord. He has sent down from the glory all that is needed for the ingathering and upbuilding of His beloved people. As we enjoy the varied gifts of ministry, let us ever remember their source. In this way we gain a clear perception of two things: the love and care of Christ, and the dignity of all Christian ministry. "No man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the Church" (Eph. 5: 29). In every gift, whether more or less prominent, we see the love of Christ. There could be no true ministry apart from His gift. The effect, then, of enjoying it should ever be to lead our hearts up in grateful love to Him. But if on the one hand His love is manifested in the gift bestowed for ministry, on the other we see the dignity and the responsibility attaching to it. "Neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God" (Acts 20: 24). "For I neither received it" (the gospel) "of man, neither was I taught it, but by the revelation of Jesus Christ" (Gal. 1: 12). Such and many other scriptures show the dignity attaching to a Christ-given ministry. If any despise it, in so doing he despises Christ. "He that despiseth you, despiseth me." Nor let any man think to add to the dignity of Christian ministry by investing it with high-sounding names and official position attaching to human greatness. All this is but putting gaudy tinsel upon fine gold. If Christ is the source and author of ministry, it follows as self-evident that there is no place for, and certainly no need for, human authorization. Any attempt at such is but an interference, no matter how well meant, with Christ's prerogatives.

(2) As to the character of ministry, it is most varied and complete, taking in its range all manner of service needed for the Church. In the list already quoted from Ephesians 4, we have apostles and prophets: these are connected with the foundation. "And are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner-stone" (Eph. 2: 20). We need hardly say that these are New Testament prophets, not Old — men who spoke directly for God, often indicating in a supernatural way His mind as to the present or future. Were they Old Testament prophets, they would have been mentioned before, not after, the apostles. The apostles occupied a unique position in the establishment of the Church, which could not be transmitted to others. There can therefore be no "apostolic succession," upon which all Episcopal churches, along with Rome, base their claim. This claim is prevented by the fact that apostles were special witnesses of our Lord's resurrection. See Acts 1: 22 with 1 Cor. 9: 1; 1 Cor. 15: 8, 9. Of the absurd assumption of Irvingism that a new list of apostles has been made, it is scarcely necessary to speak. The scripture cited in support of it (Isa. 1: 26) does not refer to the Church but to Israel. This new "college of the apostles" has all passed away, and still the restoration has not been effected, nor has the coming of the Lord taken place.

The apostles were intrusted with the planting of the Church and nourishing its infancy, as well as providing it for its whole earthly history, along with the rest of Scripture, with an infallible guide. This we have in the apostolic writings, which are, equally with the whole sacred volume, absolutely and perfectly inspired (2 Peter 3: 15, 16; 1 John 4: 6). Thus, while we have not personally with us the apostles, we have them in their writings. These inspired writings of the apostles, and particularly those of Paul, give us the closing revelation of God. Paul was to complete (Greek) the word of God (Col. 1: 25). His apostleship is unique. He tells us he was appointed "by Jesus Christ and God the Father" (Gal. 1: 1). As the twelve were connected with the earthly administration of the Kingdom, so Paul is the special apostle of the Church, a witness of its unity, spiritual character and heavenly destiny. We might say the twelve were connected with the Church as the "house of God", Paul more prominently as the "Body of Christ". Of course this refers to their ministry, not to their personal relationship, which was the same in all.

Evangelists, as their names would suggest, are heralds of the glad tidings, preachers of the gospel of the grace of God, who awaken the careless and win souls to Christ. It is not every one who is an evangelist, though all should have the love of souls, and be ready to point the sinner to Christ. But men who are evangelists by gift have a true passion for souls, true longing and travailing in birth for them; they are instructed how to present the gospel, how to gather in the souls, to distinguish true anxiety from false, and reality from mere profession. It is their joy to bring sinners to Christ, to see those who were in the world brought into the Church. The evangelist is a man of prayer, for he realizes that the work is all of God, and that "methods" are but of little worth. He is a man of faith, who counts on the living God. He is a student of Scripture, that he may present only the truth to souls. He is a man of courage, not fearing to go even where "bonds and imprisonment" may await him, that he may carry the glorious gospel of the blessed God to the perishing. He is a man of energy, instant in season, out of season. He is a man of perseverance, not discouraged if he fails to see immediate fruit from his labor. Lastly, he is a man of humility, glorying in another, saying from the heart, "Not I, but the grace of God which was with me."

If it be asked, Where are there such men? Our answer must be, The Master knoweth. Doubtless there are many who while not ideally what we might expect, are truly Christ's evangelists, endowed and sent forth by Him, showing in the blessed results of their labors that they are His gifts. As we look upon a world lying in the wicked one — the millions of souls in heathen darkness who have never heard of Christ — the millions in the bondage of Rome — the millions in Protestant lands, strangers to the grace of God — the multitudes at our very doors who fill the churches and say, "Lord, Lord," but who, it is feared, know Him not — shall we not pray for evangelists? that those already in service may be stripped for their task, and that others may be raised up to go everywhere preaching the Word? Let brethren ask themselves, in the presence of God, if He have not called them to this work. Let us all be more aroused to the need of a perishing world around us. Above all let us be more in prayer than ever.

When the evangelist has been used by the Holy Spirit to awaken the sinner, and to lead him to Christ, he has introduced him into the Church. Here his work as an evangelist ceases. To be sure, the saved soul will love to hear the gospel of salvation again and again for his joy and establishment. If he goes on with God, his enjoyment of the simple elementary truths of redemption increases. To lose taste for the gospel is to lose taste for the love of God, and is one of the marks of spiritual declension. But though he delight in it, it is no longer as one who needs to be saved. In that sense he is out of the care of the evangelist, and needs other ministry.

Let us remark in passing, that the evangelist, in his love for the new-born souls as their spiritual father, will see to it that, as they have through the Spirit been introduced into the Body of Christ, they also may be brought into its fellowship. The true evangelist cannot be indifferent as to their ecclesiastical associations. And yet, do we not hear of new converts being advised to enter "the church of their choice," or of their family? Was it thus with the gospel preached to them? Were they left to make choice of various ways of salvation, as by law-keeping, or reformation, or by religious profession? No! They were told there was but one way, and that out of Christ they must be lost forever. Scripture was given to prove this, and it was pressed until they had accepted God's way of salvation.

So should it be in the matter of church fellowship. The evangelist, in imitation of the good Samaritan, having bound up the sinner's wounds, pouring in the oil and wine — the blood of Christ witnessed to and applied by the Holy Spirit — brings the wounded man to the inn, where he can be taken care of. And in this matter of church fellowship, as great care should be taken as in the matter of salvation; for God's honor is in question in both cases. So, instead of inviting the new convert to enter the church of his choice, he should rather be shown that he is already in the Church, a member of it, and should now recognize those who, in the place where he resides, form the local assembly. Scripture is here, as in all else, the guide.

In answer to the objection that this will bring him into difficulties, our answer is that, as they are not made by the Word of God, they can all be resolved by it. We are bound to own that it must be bewildering to the soul who has just found peace, to be brought face to face with the sectarianism which is our common shame; nor need we wonder if many are stumbled. But Scripture has a remedy even here, and the obedient following of that infallible guide will give relief to those who are really desirous of learning and doing God's will.

But to return. The evangelist introduces the convert into the Church. Here ministry of a new kind awaits him. After evangelists, in the passage we are considering, come "pastors." The word is literally "shepherds," and fittingly designates those whom the Lord has qualified to "feed the flock of God." The sheep of Christ need care. The Good Shepherd, who laid down His life for them, will see that they are not only delivered from the enemy, but guarded, led, and fed as well. It is here that the importance of the gift of pastor is seen. His it is to look after the Lord's people; to see that they do not go astray,and seek to recover them if they do; to comfort them under affliction; to cheer and sympathize with them under trial; to warn them if they grow worldly or careless, watching over their souls as one who must give account. The pastor's work is necessarily largely of a private character. He need not be a public speaker nor take a prominent place. The true pastor's sphere of service is not a limited one. And how such an one is needed by the Lord's people! One who can rejoice with those who rejoice, and weep with those who weep; ready to give counsel, encouragement, or correction. Are we sufficiently thankful for pastors? What would the Church of God be without them? — open to the attacks of the enemy, the weak neglected, the wanderers unsought, the unruly unwarned. And is it not well for us to pray that this precious gift of Christ may be more recognized and made use of? Let those who have the care of Christ's flock awaken afresh to their responsibilities. They have a work which no man can do for them. That such a gift exists at the present time who can doubt, with this scripture before them? But externality and superficiality characterize these days. Showy talents are most appreciated, and the useful ones which minister to the true health of the Body of Christ are too often despised and neglected. As a consequence the saints grow lean; where a true pastoral care might develop them into usefulness they shrivel and remain weaklings all their lives.

The qualifications for pastoral care are given in general in those passages which speak of oversight and eldership. Of office we shall speak shortly, and will ask the reader to dismiss from his mind, for the time being, all thought of official character in considering the following passage: "This is a true saying, If a man desire the office of a bishop (literally, if a man desire oversight) he desireth a good work. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach, not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous: one that ruleth well his own house, having his children in subjection with all gravity (for if a man know not how to rule his own house, how shall he take care of the Church of God?); not a novice, lest being lifted up with pride he fall into the condemnation of the devil. Moreover, he must have a good report of them which are without, lest he fall into reproach and the snare of the devil" (1 Tim. 3: 1-14; see also Titus 1: 6-9; 1 Peter 5: 1-4).

In general, we may say that the pastoral gift is one of rule and oversight. The word translated to rule (Matt. 2: 6; Rev. 2: 27; etc.) means literally to shepherd, and is rendered "feed" in John 21: 16; Acts 20: 28; 1 Peter 5: 2, where pastoral care is spoken of. Rule, in Scripture, is service; and he rules best who serves best.

We have noticed as one of the qualifications for a bishop (or overseer) that he must be "apt to teach," which means that he must be able to meet and answer questions, and make a wise use of Scripture in the performance of his duties.

Closely linked with the gift of pastor is that of teacher. In a distinctive sense, as contrasted with pastor, the teacher is one gifted to unfold the word of God. All God's children have an unction from the Holy One, and need not that any man (apart from the Spirit of God) teach them; this does not do away with the need of teachers, as divine gifts. By the Spirit they have capacity to understand and to receive that which is given to them. They are privileged, and required, all of them, to search the Scriptures for themselves: they will find rich reward in diligent search. It is the most diligent who will most appreciate the teacher who is able, not only to understand but to impart truth.

How important is this gift! It is the truth that makes free, and keeps free; and it is the work of the teacher to minister the truth to the people of God. The word of God is to be unfolded, its perfections to be exhibited, its doctrines expounded, and its difficulties explained. The teacher is the student of this Book, devoted to it. In days like these when all sorts of error abound, professing to be derived from the Scriptures, when the very foundations are being undermined, we need teachers, men who turn us back "to the law and the testimony", and show us that, in the midst of the confusion of tongues, there is still a Voice that speaks with no uncertain sound. It is the teacher who must meet the assaults of annihilationism, restorationism, higher criticism — evils which have fastened themselves upon the very vitals of professing Christendom, eclipsing many testimonies, and leading many souls to destruction. It is the teacher who leads us into the deep things of God's word, and by satisfying us with good, leaves no relish for evil.

The Lord did not intend that we should stop with the gospel of our salvation. That is but the beginning. Yet how prone we are to remain just there, to leave the wondrous truths hidden in the mines of Scripture, and go on all our lives as babes and paupers!

The teacher is given to prevent this, and, for those who will hear, to open the treasure-house and bring out of it "things new and old." Let us pray for teachers: that they may be kept dependent, and so, free from error; that they may keep the even balance of truth and present "the whole counsel of God;" that the study and impartation of the treasures of God's word may never be with them a cold intellectual task, but rather that all their service may be as the river which brings beauty and fertility to its own banks while it bears refreshment on to the country beyond.

Such, then, are the gifts of an ascended Christ to His Church. They are given for the whole Church, not for a part of it only. An evangelist or a teacher is given for the whole Body of Christ. No denomination can claim them; no local assembly monopolize their services. The pastor may never exercise his functions beyond the pale of one assembly, yet he is a gift for the whole Body.

There are other scriptures which give us the same gifts in somewhat different form, but these are the main ones, and others are modifications or parts of these. See Rom. 12: 4-8, where prophecy, exhortation and teaching, rule and ministry, would all doubtless be included under the teaching and pastoral care of Ephesians. So also in 1 Cor. 12 we have the gifts of the Spirit where, leaving out those which were of a miraculous and therefore temporary character (1 Cor. 13: 8), all might be grouped again under the pastors and teachers of Ephesians.

While not all have the characteristics of, or qualifications for, prominent service in any of these ways, it is still true that all are needed, and none can be ignored — none too insignificant to render valuable service. Nay, "those members which seem to be more feeble are necessary." Every member of the Body is a member of Christ, and is gifted for service to the whole. How can he know his gift and exercise it? Not by thrusting himself forward, but simply by abiding in Christ. "But holding the truth in love, may grow up into Him in all things, which is the Head, even Christ: from whom the whole body, fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the Body unto the edifying of itself in love" (Eph. 4: 15, 16).

How beautifully does each member fall into its place to do its appointed ministry here! And what is the secret of this harmonious and effectual working? — holding the Head.

(3) Having seen the various classes of ministry, we are now to inquire whence comes the power for its exercise. And this brings us again face to face with that most evident fact, which is so constantly ignored, that the Holy Spirit is present in the Church as the power for ministry of whatever kind. This in a way is admitted by all evangelical Christians, yet practically denied by the various schemes adopted under the plea of usefulness or necessity.

What is power? Is it the eloquence that attracts and holds multitudes under its spell? The apostle answers for us: "And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God" (1 Cor. 2: 4, 5). Here, as in other things, "that which is highly esteemed among men is abomination in the sight of God," who "has chosen the foolish things of the world to confound the wise; and hath chosen the weak things of the world to confound the things which are mighty; . . . yea, and things which are not, to bring to naught things which are; that no flesh should glory in His presence" (1 Cor. 1: 27-29). We measure power by work done, not by the show made. One may be an eloquent preacher; he may draw thousands to hear him; nay, large numbers may profess to have been saved under his ministry; but the only test of his power is whether souls have been truly saved. By this we know that the Holy Spirit has been at work; for new birth is His work by the word of truth, no matter what instrument He may use.

So also with the teacher. He may be a learned man, a scholar, as was Moses in all the learning of the Egyptians, and yet be without power to impart in a living way the unsearchable riches of Christ. "The things of God knoweth no man, but the Spirit of God" (1 Cor. 2: 11). There may be the greatest accuracy of Scriptural doctrine without one particle of power.

The same may be said of the pastor. One may be qualified naturally to sympathize with, to guide, cheer, and admonish his brethren, and yet fail to accomplish God's work. Power in an evangelist is shown in the conversion of souls; in a teacher, in the divine instruction and up-building of the people of God; and in a pastor, in their true, real shepherding. We repeat — alas, that we all profess to believe it, but so little realize it — that there is no power apart from the operation of the Holy Spirit. "Now there are diversities of gifts, but the same Spirit . . . For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another, faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discernment of spirits; to another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and self-same Spirit, dividing to every man severally as He will . . . And God hath set some in the Church: first, apostles; secondarily, prophets; thirdly, teachers; after that, miracles; then gifts of healings, helps, governments, diversities of tongues" (1 Cor. 12: 4, 7-11, 28). The very mingling, in these verses, of so-called supernatural gifts with the more ordinary ones is significant. Is it not meant to show us that in the things of God all operations are supernatural? that the true exercise of the gift of teaching is as much a divine function as the working of a miracle? and that the one requires the Holy Spirit as much as the other? Were this truth acted upon, we would see less dependence upon man and more upon God. We would see more true prayer, more deep self-judgment, and we would, as a result, see more divine power exercised. Man's power, alas, is like Saul's armor for David, only a hindrance. How often must God strip His people, as in Gideon's day, of all earthly strength, showing them that the treasure is in earthen vessels — and vessels to be broken at that — that the excellency of the powers may be seen to be of Him alone (Judges 7: 1-20; 2 Cor 4: 5-10).

Let it not be thought for a moment that we would despise knowledge in its true place. There is no virtue in ignorance. Let the man of God be a diligent student. If he is well instructed in human knowledge, it can be of great value. The only danger is in substituting this knowledge for the power of God. Beautiful it is to see the man of learning laying it all at the Lord's feet, and, as an empty vessel, waiting to be filled and used by Him. But we will leave this portion of our subject as one upon which we need, not instruction, but exhortation; not theory, but practice. May God awaken His servants afresh to see where their weakness and their power lies.

(4) We come now to that which is closely related to what we have just left — apparently the same subject. If the source of all ministry is an exalted Christ, and the Holy Spirit is the only power, the whole question as to its exercise would seem to have been settled. And such, we are persuaded, is really the case. A Christ-given and a Spirit-used ministry is assuredly all that the Church of God ever needs.

Just here, however, we are brought face to face with a subject which demands our earnest and prayerful examination — a subject which claims attention from its great antiquity and overshadowing prominence in the present economy of the professing Church. We mean the clerical system, which rests upon ordination for its authority. This system had its beginnings in the early Church; it was practised, no doubt, very soon after the times of the apostles. It has taken root so deeply in the very organism of the professing Church that none of the deliverances granted by God to His beloved people from time to time have availed to loose its hold. It has survived the reformation under Luther, when the Church received again in clearness the foundation truth of justification by faith; it remained after the great awakening of the eighteenth century had revived the people of God. It flourishes amid the gorgeous ritualism of the Roman and Anglican establishments, and no less does it thrive surrounded by the inornate simplicity of Presbyterianism and the independency of Congregationalism. We see it accompanied by all the pomp of ecclesiastical splendor — robes, music, anointing, and all the circumstance devised by man's ingenuity, and borrowed from all times and all religions. We see it also in the simple "laying on of hands," or the modest "minute of approval" in some religious society. Nay, had we eyes to see, we might doubtless trace it in the entirely informal "recognition of gift," which carries with it the weight of authority not divine.

Well may we pause and examine this system. Its very universality demands this, and the fact that it confronts us when we seek to establish the simplicity of scriptural order. Can it be true that what bears the test of orthodoxy so well — Semper, ubique, ab omnibus (always, everywhere, and by all observed) is after all a human invention entirely contrary to the spirit and teaching of the word of God? In all humility, but in all firmness, we must answer, Yes.

Man is slow to believe God. Even the saved soul finds roots of unbelief still remaining. It is hard to trust to and go on leaning upon an invisible arm. This unbelief on the part of God's people, this unwillingness to lean upon Him alone, have been the origin of the various substitutes which put something visible between God and the soul — some visible authority, some one having official right to speak for God. Coupled with this is the principle of succession — the power to hand down from one to another the authority originally received from God. It makes very little difference through whom this succession comes — whether through bishops, as the successors of the apostles, or through the ministers and elders who received their ordination at the hands of the apostles; in either case the principle of succession is established, and in favor of this principle there is no scripture, but very much against it.

Succession denies the cardinal truth that the Holy Spirit is just as really present and as fully active now as when He first descended to form the Church at Pentecost. Instead of teaching us dependence upon the Holy Spirit who is all-sufficient to call, equip, and sustain the servants of Christ, it points us back through the intervening centuries of all manner of unspeakable departure from God to men once set apart for a special work, which ceased after the establishment of the Church.

If we ask for Scripture for this, we are pointed to the various passages which speak of ordination in the Acts and the Epistles. We must therefore take up these scriptures, and see what they have for us on this subject.

"For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee" (Titus 1: 5.) The word translated here "ordain" is kathistemi, meaning to establish, or set up. It is translated "ordain" also in Heb. 5: 1; Heb. 8: 3, referring to the high-priesthood. We have the same word, variously translated, in Matt. 24: 45 — made ruler; in Luke 12: 14 — made judge; in Acts 6: 3 — appoint over this matter. It is the word mostly used in connection with appointment to authority. In Mark 3: 14, "He ordained twelve, that they should be with Him," it is poieo, i.e., He apppointed twelve. In 1 Tim. 1: 12, "Putting me in the ministry," the word is tithemi — to place, translated in 1 Tim. 2: 7 ordain, the same word is used also in Acts 20: 28 "over which the Holy Ghost hath made you overseers," and in 1 Cor. 12: 18, "God hath set the members, every one of them, in the body as it pleased Him." It is interesting to note that every one of these passages refers to God's act, whether it be putting the apostle into the ministry, placing elders over the church at Ephesus, or setting all the various members in the Body according to His pleasure.

In Acts 14: 23 we have another word — keirotoneo: "And when they had ordained them elders in every church." In 2 Cor. 7: 19 the same word is translated chosen, which is a more literal rendering, as it means to stretch out the hand, to point out or designate a particular person.

These are the passages which refer to ordination. We must now look at the persons thus chosen, and the manner of their induction into office. This latter is said to have been by the laying on of hands. This expression is used frequently in the Gospels, as showing our Lord's manner of healing. The significance of the act seems to be that of taking possession for the bestowment of blessing. In the Acts we have it used in connection with the bestowal of the Holy Ghost (Acts 8: 17, 18; Acts 19: 6). The thought of conferring something is evident here, as well as in the case of Timothy (1 Tim. 4: 14;* 2 Tim. 1: 6), where a gift was actually bestowed in this way. No sober student of Scripture would claim such a thing from ordination now.

{*It was pointed out by prophecy; bestowed with laying on of hands.}

When the deacons were appointed by the apostles (note, not by the saints, but by the apostles), "they prayed, and laid their hands on them" (Acts 6:6).

In Acts 9: 12, 17 the act of bodily healing was typical of the spiritual; while in Acts 13: 3 it was the act of the saints, expressive of fellowship in the work to which the apostle Paul, and Barnabas, had been called by the Holy Ghost. This act surely could not have ordained one that was a prominent apostle already.

In 1 Tim. 5: 22 Timothy is exhorted to "lay hands suddenly on no man," to identify himself with no man until he was clear as to his worthiness, whether for fellowship, service, or office.

The passage in Hebrews 6: 2, we need hardly say, from its connection, refers to the Old Testament practice of the worshiper laying his hands upon the victim, designating it as his substitute, and thus identifying himself with it (Lev. 1: 4, etc.).

The persons ordained were deacons, elders, and bishops. Acts 6: 1-6 in connection with 1 Tim. 3: 8-13 (where there seems to be an allusion to Stephen in verse 13), makes it quite clear that the seven appointed by the apostles to care for the distribution of temporal means were deacons. Titus 1: 5-7 shows beyond a question that elders and bishops were the same persons. See, also, the parallel passage, 1 Tim. 3: 1, 2, and Acts 20: 28, where the word "overseers" is but a translation of episkopos, bishop. We have really, then, but the one case of bishop or elder to examine.

Elder is a word that has descended from the patriarchal times of Israel (Ex. 3: 16). The family was the model of government, and in the family the father, as the elder, had authority. This was transferred to the nation, where the heads of houses became the heads of the nation; and in this sense we have frequent mention of the word in the Gospels and Acts (Matt. 26: 3, 47, 57, 59; Acts 4: 5, 8). In Acts 11: 30 we have the first application of the word to the leaders in the Church of God, and thereafter it is quite frequently so used (Acts 14: 23; Acts 15: 2, 23; Acts 20: 17; 1 Tim. 5: 1, 19; Titus 1: 5; 1 Peter 5: 1; 2 John 1).

Just here we might call attention to the distinction between elders and bishops. Elder was, as we have seen, the ordinary title of the leading men among the Jews — the rulers. It means simply an older person, and is used apart from the idea of office in such passages as 1 Tim. 5: 1, 2 (where we have elder women — the feminine form of the word); 1 Tim. 5: 19; 1 Peter 5: 1; 2 John 1; 3 John 1. Older men were naturally the ones qualified for oversight; and from them the apostles appointed bishops or overseers. Elder, then, designates the person, and bishop the work to which he was called. From what we have seen, the terms were used interchangeably in certain connections. The bishop was always an elderly person, though the reverse was not always the case.

We have now the material before us from which to gather the teaching of Scripture as to ordination and office in the Church of God.

We find that Titus was left in Crete for the purpose of establishing elders or bishops in every place. The qualifications are given — the same as in 1 Tim. 3. There is no mention of laying on of hands by Titus, nor by Timothy, in connection with the qualifications of a bishop. It is an inference, though probable, that Timothy ordained elders; and it would be further inference that this was by the laying on of hands. Taken, however, in connection with the ordination of deacons, to serve tables (Acts 6: 1-6), where hands were laid upon them by the apostles, there is no reason for opposing the thought that Timothy or Titus did set apart elders as overseers or bishops in this way. The important point to guard, however, is that this laying on of hands was not exclusively applied to ordination, but was, as we have seen, a simple and ordinary act accompanying healing, the gift of the Holy Ghost, identification and fellowship in service. Paul and Barnabas indicated God's choice of elders in every assembly (Acts 14: 23). Here, again, there is no mention of laying on of hands, though it might naturally accompany the choice. The omission is significant, as showing how comparatively unimportant the act was.

One thing, so far, is clear — that the appointment of elders was restricted to those who were especially commissioned by the apostle. So far from this showing that succession in office was contemplated, it does the reverse. Neither Timothy nor Titus were elders or bishops. Timothy was a young man. We never read of elders or bishops ordaining their successors. There is no hint of such a thing. Ordination then was an apostolic act, done either directly by the apostle or by those commissioned to act for him. A reference to the relation of these two men to the apostle will confirm this. Timothy's mother was a Jewess; Titus was a Gentile. The former was the special companion of Paul (Phil. 2: 19-23). Both he and especially Titus were representatives of the apostle in the difficult and delicate matter at Corinth (1 Cor. 4: 17; 1 Cor. 16: 10, 11; 2 Cor. 2: 13; 2 Cor. 7: 5, 6, 13-15; 2 Cor. 8: 23; 2 Cor. 12: 18).

It is important to note that the name and functions of the elder were derived from Judaism, and that the synagogue furnished the model for this office. We should not overlook the fact that the book of Acts is a history of the transition period from Judaism to Christianity, and that many Jewish practices were permitted during this time, to make the change as gradual as possible. Timothy was circumcised because of the Jews among whom he had been brought up (Acts 16: 3). It was the apostle's custom, where-ever permitted, to preach in the synagogues every Sabbath day. What wonder is it then, that in establishing the assemblies he should, under divine guidance, have set up elders to rule?* God was tenderly caring for His beloved people, and would give them no needless shocks. This is the thought underlying the whole book of Acts.

{*It should also be remembered that the New Testament Scriptures were not yet in the hands of the early Church; the divine order given by the apostle had to be communicated viva voce, and maintained by appointed elders. (See 1 Cor. 7: 17; 1 Cor. 11: 2, 16; Titus 1: 5, etc., etc.)}

But where have we a hint that ordination was to go on? 1 Corinthians is pre-eminently the book of Church order, and yet we have no mention of Church officials. The house of Stephanas (1 Cor. 16: 15, 16) addicted themselves to the ministry of the saints, and the brethren were exhorted to recognize by obedience their devoted service. In 1 Thess. 5: 12, 13 we have the same thought. Office and ordination are not even suggested. In Phil. 1: 1, bishops and deacons are mentioned, but only as part of the assembly at Philippi, to share with the rest the precious unfoldings of Christ in that epistle.

As the Church emerged from the influence of Judaism, it laid aside the swaddling-bands of customs which were appropriate only to a state of infancy, and was left free to be guided and controlled by the Holy Spirit alone. While we bless God for the apostles — the visible representatives of Christ's authority on earth — we recognize that they were connected with the foundations of Christianity, and were never intended to be perpetuated. They have given us the inspired epistles. They nourished the infant Church, and they are now waiting with the Lord until He comes. Then their names will be displayed in the twelve foundations of the heavenly city. But there is not a whisper in Scripture that they have representatives upon earth.

But with the presence of the apostles goes ordination to office, as we have seen . Having passed from under the care of inspired men on earth, the Church has likewise passed from that which was a witness of that care.

So then we are left, not in a state of disorder or incompleteness, but as God intended, with the Holy Ghost in divine authority, and the word of God as our all-sufficient guide. The gifts remain — gifts of oversight, as well as of teaching; but the office, the designation by apostolic authority of a certain person for a certain place, has passed. It is well also to remember that gift was always distinguished from office, even in the apostles' days. They never ordained men to preach or to teach, but only to take charge in the Church. A deacon might preach as did Stephen (Acts 7); not because he was a deacon, but because he had a gift from Christ. An elder might labor in word and doctrine (1 Tim. 5: 17), not because he was an elder, but because he had the gift. The exhortation in Rom. 12: 6-8 was to saints, not to office-bearers: — "Having then gifts differing according to the grace that is given to us," etc.

It may be urged that the apostle provides for succession in 2 Tim. 2: 2. "The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also." But a glance will show that it was the truth which Timothy had received he was to transmit to faithful men — a responsibility which remains for all time.

We are living in times of ruin. That which came so fair from the hands of the Lord, has become so mutilated as to be almost unrecognizable. The failure is ours, and ours alone. Even now the Church should be "as the morning, fair as the moon, clear as the sun, and terrible as an army with banners." Her failure, we are persuaded, is not due in any degree to the lapse of ordination of any kind whatever, but to the want of obedient recognition of the Lord's authority and the presence of the Holy Spirit. If the Church were just as God would have it today, we are persuaded we would not have ordination in it.

And so we return to the remarkable simplicity of God's order for the exercise of ministry: "As every man hath received the gift, even so minister the same one to another as good stewards of the manifold grace of God. If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth; that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen" (1 Peter 4: 10, 11). If this is not enough, we can never have more.

To all objections about unworthy men thrusting themselves forward, to disorder and irregularity in assemblies, we can only say, I f there is faith and subjection to God, they will rise above and overcome such difficulties; if there is not faith, the sooner we realize it by being permitted to fall into confusion, the better. God never intended we should get on without Him. Peter on the water, sinking and crying for help, may not have been as decorous an object as his fellows sitting in the boat, but who was nearer to the Lord? Let us never exchange His all-sufficient power for the formal proprieties of a human ministry.

In closing this part of our subject we would again call attention to the fact that for godly men, whether ordained or not, who are Christ's gifts to the Church, we have only the highest regard and affection. We recognize their gifts. We lament that they should be fettered by this system which we have been examining. Let us pray for all Christ's servants everywhere.

7 - Discipline

The Church and Its Order According to Scripture

S. Ridout.

7. — Discipline

In taking up the subject of Discipline in the Church of God, we should be impressed both with its great importance, and the danger of approaching it in a careless or legal way. When we consider the almost universal neglect of discipline and the corresponding weakness thus occasioned to the Church, we feel doubly the importance of examining the teachings of Scripture on the subject, and of endeavoring to impress upon all the responsibility that rests upon every member of the Church of Christ in this respect.

We are living in lawless times. The air is full of independence from all kinds of authority — in the government, the workshop, and the home. We need not wonder, then, if the same spirit characterizes the professing Church. As in the days of the Judges in Israel, "every man does that which is right in his own eyes." Authority is resisted, and the idea of godly subjection to one another is resented as an insult to manhood. It seems to be a characteristic of these "last days" that a sense of responsibility is wanting, too often even among the people of God. Yet grace and responsibility go hand in hand: "There is forgiveness with Thee, that Thou mayest be feared" (Ps. 130: 4); and the grace which brings salvation also teaches us to "live soberly, righteously, and godly, in this present world" (Titus 2: 11-15). A careful, godly walk is the vessel in which the grace of God exhibits itself; but where it is wanting testimony fails, and shipwreck is the result (1 Tim. 1: 19, 20). A people may be intrusted with vast stores of precious truth; they may speak with ease and precision of "standing and state," of "eternal security," of "resurrection-life," and all the rest of the unspeakably precious doctrines recovered for God's people in these last days; but if their walk do not in some measure correspond to the truth that is held, it is worse than useless, — it is absolutely injurious. Let it be remembered that in the epistle which most fully unfolds the grace of God and the heavenly position of the saint, there is full and minute instruction as to the believer's walk in any relation he may occupy. (See Ephesians, chaps. 4, 5 and 6.) The Corinthians were enriched in all utterance and in all knowledge, coming behind in no gift (1 Cor. 1: 5-7) yet such was the condition of the assembly that the apostle could only speak to them "as to babes," and was obliged to correct in the severest way their tolerance of moral and doctrinal evil (chaps. 5 and 15). But we need say no more to justify us in examining this most important subject with care and prayerfulness.

There are seven points to be considered: the Necessity for discipline; the Object; the Occasion; the Character of it; the Spirit in which it is to be administered; the Recovery of those who have been dealt with; and the Authority for discipline. We will briefly consider these in the order given.

1. That the necessity for discipline exists will not be questioned by any who have eyes to see or a heart to understand the teaching of Scripture. False professors creep into the professing Church unawares, while men sleep (Matt. 13: 25), and once within, exhibit either in doctrine or in walk the fruits of evil. It is this presence of false professors among the people of God that accounts for the warnings which we find in the epistles to the Hebrews and Corinthians — the "ifs" which have troubled so many of God's people. The possibility of the presence of such people among the children of God would of itself show the necessity for discipline.

But it is objected that in the very parable to which allusion has been made, wheat and tares were to "grow together until harvest"; and this, it is claimed, obviates the necessity for action which might "root up also the wheat with them." When we see, however, that "the field is the world", not the Church, and that our Lord teaches the impossibility of eradicating evil once introduced into the Kingdom or outward sphere of responsibility (Christendom), it becomes plain that He was only showing the futility of using an arm of flesh to put down evil. Rome has failed to observe this, and in the many efforts to weed out what it called "heresy" has really but persecuted the saints of God. Even had the doctrines been evil, this parable shows we cannot stamp them out. But this is no warrant for the Church to allow evil men in the midst of saints. Them that are without, God judgeth; but the saints are distinctly told to put away from among themselves the wicked person (1 Cor. 5: 12, 13).

But, alas, the necessity for discipline is seen not only from the possibility of the presence of false professors, but from the fact that the flesh still exists in the children of God. This is not the place to discuss the two natures in the believer. It is sufficient to refer to such passages as Gal. 5: 13-25 as proof that such apparently contradictory scriptures as 1 John 3: 9 and 1 John 2: 1 are not really so. In the one we have the normal state of the Christian when walking in the Spirit, and in the other the existence of that "flesh" which ever tends to sin. Spiritual pride is a most dangerous thing, and one of the most perilous forms of it is that self-complacency which claims for itself sinless perfection.

Not only has the believer the flesh, the old nature, in him, he is also in a world that is away from God, a very death-chamber (Num. 19: 14, 15), where, if he is not covered with a covering of the Lord, he will be defiled. The devil, with all his wiles, is ever ready to make use of the world and the flesh to lead the child of God astray. A glance at Scripture history will show how often this has been done. Noah, Abraham, Isaac, Jacob, Moses, and David were all men of God, yet each one, at some period in his life, fell into sin. Peter is a notable New Testament example. Surely, with these instances before us, it is needless to ask if the believer can fall into sin; and this shows the necessity for discipline. All the exhortations in the Epistles to a holy walk, all the admonitions and corrections, and all the direct provision for the exercise of discipline but confirm this.

2. We come next to inquire the object contemplated in discipline. Our first answer must be the glory of God, the honor of His holy name. In 1 Cor. 5, in connection with the case of discipline then brought before the Church, the apostle declares (ver. 6) "a little leaven leaveneth the whole lump." He does not mean that all the Corinthians would commit the same sin as that awful crime of the case in question; but he does mean that indifference to the Lord's honor, carelessness as to the conduct of those who professed His name, would, if persisted in, give character to the whole assembly. We beg the reader's earnest attention to this point. Many will say, "I have only myself to look after: I am not responsible for other men's sins." Our scripture answers most convincingly for every subject heart, and the exhortation which follows shows the path of duty (ver. 7): "Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened." This last states what is the fact before God — we are unleavened, sanctified by the one offering of Christ. Since this is the case, we are to maintain this unleavened condition practically by purging out the evil, that we may always be a new lump, an unleavened company. If this is not done we link the holy name of Christ, our passover, with the leaven of malice and wicked-, ness. How solemn the thought!

But the next object in discipline is the recovery of the erring one — his restoration to communion with God and His people. Unjudged sin in the believer leads to death (1 Cor. 11: 30). God must intervene if we do not. The flesh must be judged, and thus "destroyed" (1 Cor. 5: 5). If no notice is taken of sin it will go on until all are defiled. If the offender is dealt with in faithfulness we may expect to see the results. Our object should not be to get rid of a disagreeable or disgraced person, hoping never to see him again, but rather in the confidence that our firmness will be owned of God in leading him to true repentance. Such is especially the case in the minor forms of discipline which we shall presently consider; but even in the extreme of cutting off we may look for God's blessing on the offender. Negatively, the object of discipline is not retribution. "Vengeance is Mine," and it is a pitiful spectacle to see poor, sinful men pouring out vengeance upon a wrong-doer. We may safely leave all that with God. It often vitiates true discipline when the element of anger or of retaliation is allowed.

3. We are ready now to see what are the occasions for discipline. The passage we have been considering (1 Cor. 5) shows that immorality, as that which was the occasion of the chapter, or the less repugnant forms, such as maliciousness, covetousness, and railing, was a matter for the most faithful dealing. Scripture does not give us a list of all known sins; we are told in general what the works of the flesh are (Gal. 5: 19-21), and we find wrath, strife, seditions mentioned along with lasciviousness, witchcraft, drunkenness, and murder. Wickedness, no matter what form it may take, is what must be dealt with.

But there is a class of evil even more dangerous, because more subtle, than immorality. Wicked doctrine may go in company with an outwardly blameless life; indeed, such is often the case: both Satan and his ministers are often transformed into angels of light. In all matters where there is no fundamental truth in question, love will allow the largest liberty. For instance, to make the question of baptism a test of fellowship, or views as to this or that text of Scripture, would be narrow and sectarian. The apostle rebukes it (Phil. 3: 15). But when a doctrine is introduced that touches the person of our adorable Lord Jesus Christ His divinity, His true yet absolutely sinless humanity, the perfection of His atoning work, or His coming glory, there is no place for charity, falsely so called. In like manner, if the truth of justification by faith, freely by God's grace, be denied, or the necessity of regeneration, or the final and eternal doom of the impenitent be denied — whether by annihilation or restorationism we are in the presence of an evil more dangerous than drunkenness or immorality, for it is more deceptive. A man may hold and teach blasphemous doctrines, and withal seem pious in his language as the most devoted child of God. Let the beloved people of God be on their guard. The enemy has many forms of error with which to beguile the simple. With doctrinal, as well as moral evil, "a little leaven leaveneth the whole lump" (Gal. 5: 9).

But there may be the most pressing need for discipline where the person has been guilty of neither moral nor doctrinal evil. We mean association with it. At first sight this may not seem so clear, but the scriptures we have been considering lead us up to it. If a little leaven leaveneth the whole lump, then the lump partakes of the character, in God's sight, of the leaven. If a company of God's people knowingly associate with a wicked person — as a drunkard, or a thief, or one who holds false doctrines, they are as defiled, in God's sight, as though personally holding or practising the evil. For what is their state of soul? Are they not indifferent to the holiness of God, to the honor of His name? Could we associate with one who assailed the character of our friend, our wife, our parents? And can we go on with one who blasphemes or continuously dishonors that Name which is above every name? Would not even the world hold us as guilty? — nay, more guilty? For he perhaps is blinded by Satan; but those who with open eyes associate with known evil are deliberately indifferent. "If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds" (2 John 10, 11).

Let the reader weigh this matter well.When Achan had committed his trespass, it was said, "Israel hath sinned" (Joshua 7: 1, 11); and when the awful sin of Gibeah was committed (Judges 20, 21), the whole tribe of Benjamin was held responsible because they refused to give up the offenders. The reverse is seen in the case of Sheba the son of Bichri at Abel (2 Sam. 20: 14-22). And can we not see the wisdom of God in thus holding associates with evil as responsible as the doers of it? What guarantee would there be that evil would ever be judged? The whole company of Christians would be defiled by the presence of unjudged sin, because of the false tenderness or indifference of some.

4. The character of discipline varies with the nature of the evil with which it has to deal. There is no hard, fast, uniform way of dealing with it. There can be no code of laws laid down, no method of unvarying procedure adopted. We shall see, when we come to consider the spirit in which it is to be administered, that discipline is a priestly function; it has to do with communion, and only in communion can one be guided. The punishment is not the same in all cases. Draco might make every offense punishable by death, but we cannot exclude from our fellowship every grade of wrong-doer. This will appear, however, as we proceed.

We may divide discipline into three classes — preventive, corrective, and preservative. Preventive discipline begins with reception into fellowship. The assembly of God is responsible as to whom it receives. A person must be known to be not only a Christian, but one who is walking consistently. If it is a new convert, it should be clear that he has really believed on the Lord Jesus Christ, and that he recognizes the Lord's claims upon him. If he has for some time been a Christian, care should be taken that he is godly in walk, association, and doctrine. Reception is by the assembly, and there should therefore be the fellowship of all with the act. An introduction by some who have examined the case and are competent to judge will usually suffice. We need hardly warn against mere human judgment. Guidance comes from God alone, and His mind should be sought in every case. Joshua and the princes of Israel seemed to have abundant evidence to justify them in receiving the Gibeonites without asking counsel of God (Joshua 9). Let us remember this. How many persons who have been carelessly received have afterwards given much sorrow, and drawn away others after them. But even where the person should be received, he may need an awakening of conscience which can best be done at that time. "Receive ye one another, as Christ also received us, to the glory of God" (Rom. 15: 7). Here we have the tempering together of grace and care, which should ever characterize discipline.

Having been received into the assembly of God's people, the person now comes under all the varied care and ministry of the Spirit of God. And here much in the way of preventive discipline may be accomplished. If there is a tone of godliness, an elevation of piety, a wholesome example set by the assembly, much evil can be prevented. How many cases of falling into open sin may be traced to the lax tone of a gathering! Where others are worldly, it is easy for one specially so tempted to fall into covetousness. A general habit of "whispering" will open the way for backbiting and railing, while a care against the very appearance of such things will be often a sufficient check against the tendency to it. The Lord graciously awaken His beloved people to see their responsibility in these things. When the body is in a debilitated condition, those forms of disease to which a person may be specially liable make their appearance, which would have been kept down by a healthy vigorous tone. So is it in spiritual things: if an assembly is going on happily in the things of Christ, engaged in the work of the Lord, fresh and earnest in seeking to win souls, young and old, and ministering to one another in love, sin will not easily lift its head.

Passing on now to corrective discipline, we find it necessary, when, either through our carelessness or in spite of our care, evil does arise in one or another. But it has not yet developed into actual flagrant sin. Here is where the pastor's care and wisdom is needed. A wholesome loving warning may often check the person in a course that would have led to fatal results; a rebuke administered in all firmness, the withdrawal of our company from a disorderly brother, not counting him as an enemy (2 Thess. 3: 6-15), even the public rebuke before all (1 Tim. 5: 20): these means may correct the evil before it goes very far — often will. This corrective discipline is almost entirely individual, rather than by the assembly. It is to prevent matters from coming before the assembly. It is the work of the spiritual (Gal. 6: 1), and its effect is restoration. It is washing one another's feet (John 13). Of personal trespass we do not speak here, as not properly Church discipline.

But, alas, sin may fasten itself so deeply upon a person that none of these means are efficacious. The person is defiled, has committed a sin that cannot be dallied with. To hesitate now would be treason to the Lord. If the assembly is to maintain itself in communion with the Lord it must purge itself from leaven, and the wicked person must be put away. Without enumerating the offenses, all wicked persons must be so dealt with. Whenever evil is manifested as wickedness, there is but one word, "Put away from among yourselves that wicked person" (1 Cor. 5: 13).

But it must not be on mere suspicion that any be so dealt with. The evil must be manifest, or acknowledged by the person, or established "in the mouth of two or three witnesses" (2 Cor. 13: 1). If these are wanting, then there must be waiting on God and asking Him to bring all to light. But the suspected person could not be allowed to go on as if all were well. The directions in the case of the leper (Lev. 13) furnish some needed instruction here. There were certain clear and unmistakable signs by which the disease could be recognized, and when these were present the most immediate action was demanded: the leper was put out of the camp. So there are clear cases of wickedness which need but to be seen to be recognized as such. Then prompt putting away is the only thing to be done. But there might be certain symptoms which looked like leprosy — a boil, a burn, baldness — which yet were too obscure to be treated as such. It would be manifest injustice to put such a suspected person out of the camp, and equally would it be unsafe to leave him at large. He was shut up seven days, until the disease should have manifested itself; and if doubt still remained he was again shut up. Even after being discharged, if the disease appeared he was at once dealt with.

Now there may be evil in a person — some of nature's humors may come to the surface, or spiritual decay (baldness) may be manifest. Such symptoms are sad and call for attention, but unless there is the characteristic sign of real wickedness it would not do to exclude the suspect. Spiritual decrepitude is not absolute wickedness, and such a person is not defiled, but in danger. The being overtaken in a fault, the rash hasty speech, the ebullition of temper — all these sad manifestations of the flesh are not leprous, though leprosy may be developed out of them.

Where the evil is of a serious character, yet not fully developed, it will not do to let the person go on as if all were well, he must be "shut up," not allowed to enjoy the freedom and privileges of the assembly of God — not permitted to break bread — until his case is made plain, either by a full development of evil or by his recovery.

Let it be carefully noted that this "shutting up" is not a grade of punishment, more severe than admonition and less severe than actual putting away. The failure to see this has been the occasion of great injustice in many cases, leading to many painful complications. Let it be remembered that it is simply pending investigation, and for that purpose. This investigation should be prompt, thorough and scriptural, that the stigma of possible evil be not allowed to rest upon a person unless he is proved guilty. It must also be added that no person should be debarred from breaking bread upon suspicion of an evil which, even were he proved guilty of it, would not constitute him a wicked person. Let us beware of a spirit of strife, which, if it has the power, will treat our opponent far more severely than he deserves.

Even where all suspicions have been removed, and the person goes in and out among the saints, if the evil reappear as positive wickedness, he must be put away. The maxim of the world, that no one must be tried twice for the same offense, has no place. The Church is not a court of law, either in furnishing shelter for guilty persons by technicalities, or by an assumed moral superiority, robbing itself of discernment and competence in what requires an ungrieved Spirit to lead us aright.

The leper was put "outside the camp", away from association with God's people and the worship of God. So the wicked person is "put away from among yourselves." The apostle could deliver to Satan, which seems to have been an authoritative act of power (1 Tim. 1: 20; 1 Cor. 5: 5). It may be questioned whether the Church has this power, and it is immaterial. The point is that the Church has a duty to put the wicked person out, and obedience is all that is needed. When outside, the person is no doubt in Satan's world, and may feel the power of his enmity, as did Job, for other reasons.

It need hardly be mentioned that a person put away is to be let alone. How abhorrent the thought that we could have social intercourse with one too wicked to remain in the company of the saints! "With such an one no not to eat" is the command.

5. We now come to a most important branch of our subject, — the spirit in which discipline is to be administered. When the apostle wrote about the wickedness in Corinth, he was grieved to see the utter indifference as to the matter. It may be true they did not know what to do, but would not every right-minded saint have been overwhelmed by the shame that had come upon the Church of God? And would He not have removed providentially a wrongdoer if there was no other way to he rid of him? Their indifference showed an entire lack of conscience. The most uninstructed spiritual person would mourn (1 Cor. 5: 2). How differently the apostle felt: "Out of much affliction and anguish of heart I wrote unto you with many tears" (2 Cor. 2: 4).

A case of wickedness in an assembly assuredly ought to lead to deep exercise on the part of all. Instead of saying, "Lord, I thank Thee," true humility will rather say, "Search me, O Lord." Frequently, too, there will be occasion for self-reproach. Had the erring one been looked after? Had he been prayed for? Had a godly example been set him? — surely such questions as these will arise in one truly realizing the shame of such things. An undressed wound may become gangrenous, and amputation be necessary; but would not the physician who had neglected to take the proper care of his patient be ashamed of his work? And how many cases of extreme discipline are made necessary by these neglected cases! "He that ruleth . . . with diligence."

But this sorrow and humility, this self-judgment, will only make the truly exercised the more firm in vindicating the honor of the Lord. Joshua arose from lying on his face, and executed the Lord's penalty upon Achan (Joshua 7). After all, His glory is the only thing to be sought. The case of the woman in John 8 is not in point here. There it was the infliction of the law by men themselves guilty; here it is the act of broken-hearted saints resorting to a last act to keep unsullied the precious name of Christ. But in what spirit are we to act? How shocking would be the thought of a judicial trial as if we were the judges! How loathsome the gloating over the wretched details of the evil!*

{*It is not necessary that the whole assembly should be dragged into the particulars of a case of wickedness. A few careful, godly brothers, who have the confidence of the saints, should go thoroughly into the matter, and when all is clear report the results to the assembly, which will then act by putting away the wicked person. Occupation with evil, even when necessary, is defiling; and as few as may be should be engaged in it, and these should wash their garments (Num. 19: 21). Let such matters be kept out of conversation. "Let it not be named among you, as becometh saints" (Eph. 5: 3, 4).}

Nor must we forget that love — love to the offender and to each other — will fill the hearts of those truly exercised; not love at the expense of truth, but love which mourns while it smites, like God's love, when He chastens.

We have seen in the case of the leper that the priest was to judge. The detection of evil is a priestly function; this means communion. Why is it that so many cases of discipline fail to command the consciences of God's people, and are the occasion of dividing them asunder instead of uniting them? Is it not because the saints have forgotten their priestly position, their place in the sanctuary, and that in communion alone they can have guidance and power? Instead of this, how often the subject is food for conversation and strife, until there is no power. Saints need to be much with God, much occupied with Christ, when evil has to be dealt with.

In concluding this subject, let us note the spirit produced in the Corinthians by the apostle's faithful dealing. "For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you; yea, what clearing of yourselves; yea, what indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what revenge! In all things ye have approved yourselves to be clear in this matter" (2 Cor. 7: 11) .

6. But we pass from the consideration of these sad but most necessary matters to the bright side of our subject. Thank God, there is a bright side, when, after faithfulness in the path of duty, there is the joy of seeing the wanderer restored. We can almost feel the thrill of the apostle's gladness as he wrote of the recovered brother, "I am filled with comfort, I am exceeding joyful in all our tribulation" (2 Cor. 7: 4).

Restoration is what was prayed for, hoped for, expected. While one put away is to be let alone, this does not preclude the thought of prayer for him. and looking after him after the lapse of some time. Especially should this be done if he is weak and untaught, and if he has bowed to the Lord's judgment. Of course, those who put a bold face on it, or who continue in sin, can only be left in God's hands.

Marks of true recovery are very plain. There will be a sense of sin against God (Ps. 51), a judging of the root of it, a submission to God's governmental dealing, even when undue severity may have been used by the saints; these are some of the proofs of true recovery. If there was trespass against any, the wrong will be righted as far as possible — the dishonest gains refunded, the bitter, false accusations withdrawn: and, we need hardly add, the sin will be forsaken. Until there is restoration to communion with God there can be no true restoration to the assembly. The steps in the reinstatement of the cleansed leper (Lev. 14) to his privileges are interesting and instructive in this connection. It was the priest who was to examine the healed man, and the various rites in his restoration are most suggestive of complete recovery.

It will be noticed that the leper, even after his restoration to the worship of God, "remained abroad out of his tent seven days;" it suggests that even after personal recovery an interval may elapse before the person is restored to his privileges in the assembly. There are many reasons for this: if the offense has been glaring or disgraceful, it is fitting that the world should see the genuineness of the repentance. It will not hurt, but deepen in the individual a sense of his sin. In addition to this, it is well to remember that the tender consciences of the saints have been sorely wounded, and the offender will gladly allow time for the healing of the shock inflicted. Anything like insistance upon his immediate reception after confession, or resentment at delay, would show that the work in his soul lacks completeness.

On the other hand, the assembly needs to guard against a hard, unforgiving spirit. When the consciences of all are satisfied, there should not be needless delay in confirming their love to their recovered brother. "Sufficient to such a man is this punishment which was inflicted of many. So that contrariwise ye ought rather to forgive him . . . lest perhaps such a one should be swallowed up with overmuch sorrow. Wherefore I beseech you that ye would confirm your love toward him" (2 Cor. 2: 6-8). How gracious, how loving, and yet how holy, are all these directions!

And may we not add that when the restored brother is again in his place, his sin is not to be remembered? True, he will not forget it; but shall the others, by look or manner, betray lack of confidence? Ah, we are too much like the world, which "forgives, but cannot forget." Neither can we say such an one must keep silence, and never again expect to be used of the Lord. It was Peter, the wandering sheep, who was made a shepherd for others (John 21: 15, 17). When David was restored he would teach transgressors God's ways (Ps. 51). He will walk softly the rest of his days, a chastened person, but a happy and a useful member of the body of Christ. "He restoreth my soul, He leadeth me in the paths of righteousness for His name's sake."

7. Having thus, partially and imperfectly, followed our subject through its various divisions, we come finally to the authority for Discipline — wherein and how far it is binding upon the people of God.

"Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in (Gk., unto) my name, there am I in the midst of them" (Matt. 18: 18-20). This scripture is not addressed to the apostles, as a similar one (John 20: 23) , nor to Peter alone (Matt. 16: 19), but to the prospective Church (Matt 18: 18). It will be seen that the authority for discipline and the power of prayer are both linked with His name, and intrusted to the two or three gathered to that name.

Here, then, we have the authority for discipline, and higher there could not be. Bound in heaven! How solemn! The sanction of God Himself, and the judgment recorded in His presence! What are the decisions of the courts of men — supreme courts and courts of appeal? How small they seem beside this word — "bound in heaven." There is no appeal from it; that authority is absolute, its judgment is final. And such is the authority for discipline in the Church of God.

Let us, then, examine this scripture. Does it intrust to fallible men a dangerous power? Can it not be misused? And has not Rome, with this very authorization, made havoc of the Church? Our fears, however, are groundless. One passage makes all clear, "Where two or three are gathered to my name." Can His name be linked with unrighteousness? Could one steal, lie, bear false witness, in the name of Christ? Gathering to His name is not a formal thing. It means that nothing is to be done inconsistent with that name. It means absolute subjection to the authority of that name — therefore implicit following of Scripture with entire dependence upon the Spirit of God. Who can conceive of a wicked or unrighteous prayer being answered? Must it not be for what is according to His will? (1 John 5: 14.) Just in the same way must discipline be according to His will, if it is to be bound in heaven. As well may the bandit have prayers offered for the success of his murderous attack upon the traveler, and thanks after its accomplishment, as for any number of men, no matter by what name called, to claim divine sanction for what is not God's holy will.

But this only brings out into clearer relief the absolutely binding nature of every act of righteous discipline. No one dare despise it, or refuse to be bound by it, for it is Heaven's decision.

The instruments of this judgment may have been but two or three unlearned and ignorant men, but they have given voice to the judgment of God! We repeat, If it has been righteous judgment. See the divine sanction in the binding and loosing by the Corinthian assembly: "In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit (present in spirit), with the power of our Lord Jesus Christ" (1 Cor. 5: 4). "To whom ye forgive anything, I forgive also: for if I forgave anything, to whom I forgave it, for your sakes forgave I it in the person of Christ" (2 Cor. 2: 10) .

This makes simple our next proposition: that an act of discipline according to God, by any assembly, is for the whole Church, and binding upon it. Is it not bound in heaven? To be explicit: a person righteously put away in Corinth is out of communion with the whole Church of God. He is out at Ephesus, at Philippi, at Rome. He could not go to Ephesus and have his case reopened there: that would be to appeal from the judgment of Heaven. This grows out of the truth of the one Body: to deny it in word or deed would be to say there is not one Body but many. Oh, how God's people have neglected this

We cannot refrain from pointing out here the necessity of letters of commendation between the assemblies of God (2 Cor. 3: 1) for those not known. The neglect of this brings in carelessness, a disregard for the Lord's honor, and may be the cause of much sorrow. Let the worldly-minded scoff. God has intrusted His people with a priceless treasure, has made them guardians of the honor of His holy name: let them take care.

But it may be asked, Is it not begging the question to say a decision is bound in heaven if it be righteous? Is not this the very thing to be proved? And must not every act of discipline be examined before it can be accepted?

Our first answer must be, We cannot get on without God. We have the Holy Spirit present in the Church for the very reason that we could never get on by ourselves. We would, indeed, be like a houseful of children, orphans, without the Comforter. He being present to guide by and according to the Word, will and does give confidence to the Church in those so guided. Suspicion will have no place, but fullest confidence. We will believe, unless we are compelled not to believe.

It must be remembered, too, that all ordinary acts of discipline are clear and their righteousness self-evident. Excommunication is not an every-day occurrence; and discipline is the exception, not the rule. Where the great underlying principles of the Church of God have been understood, as imperfectly set forth in these pages, difficult cases will not be of frequent occurrence.

But when they do occur, what is the remedy? Let us suppose that an assembly has unrighteously put away a person not really wicked. It comes to the ears of Christians elsewhere, and they are bound to take knowledge of it. But how? Not assuredly taking up the subject at a distance, and going over it. The presumption is always in favor of the righteousness of the act, and the suspected person most assuredly could not be received when under discipline. Let them go to their brethren in the assembly where the judgment has been given. They will, if in the right, be most ready to spread the case before the inquirers, and give all the reasons for their action. If mistaken, on its being made plain to them they will gladly retract.

There is a possibility that the assembly may have acted unrighteously; it would then be the duty of the inquirers to seek to bring them to repentance, graciously and patiently, yet firmly. It would not help such an assembly to bow to their unrighteous decision: rather it would confirm them in their evil. Surely prayer, constant and fervent, with humiliation, should mark us in such a case.

If the assembly persists in its unrighteousness it can no longer be recognized as an assembly of God, and the effort must be made to deliver individual souls from it. But we repeat, if the principles of the Church of God are clearly understood, rare indeed will be the need of refusing an entire assembly.

We might add that when questions of discipline have arisen in an assembly, and there is inability to come to a common judgment, it would answer somewhat to the condition of a house suspected of leprosy (Lev. 14). The house was to be shut up until it was manifestly defiled or clean. So with an assembly where strife or discord over discipline occurs (God prevent such cases!), let the assembly be "shut up" — not received from, — until its true condition be manifest.

Is it not true that over-severity in some act of discipline (we speak not of manifest and flagrant wickedness) is the reason why the act of an assembly does not command the consciences of God's people?

The Lord bless these thoughts to His people, and lead them into paths of righteousness as well as of peace.

8 - Miscellaneous Features

The Church and Its Order According to Scripture

S. Ridout.

8. — Miscellaneous Features.

Having now, through the mercy of God, examined the teaching of Scripture upon the fundamental principles which underlie the Church of God, it only remains for us to note some of the applications of these principles to various questions which arise in their carrying out.

Church Meetings.

The keynote of the Church is unity — gathering together to the Lord. The disciples "were all, with one accord, in one place," on the day of Pentecost (Acts 2: 1), just prior to the formation of the Church. The three thousand new converts that were added to their number on that day continued daily, with one accord, in the temple. In the joy of that first love it seemed to be one long meeting, scarcely discontinued at all. And yet, even at that time (exceptional as to many things — the immense number of visitors at Jerusalem, the great temple still open to them, the need of further leading, etc.) there were certain characteristics which serve as a guide in settling the nature of Church meetings. "They continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread and in prayers" (Acts 2: 42). We have here indicated, besides fellowship, which would apply to all meetings and the whole life, three features which marked the Church-life of these saints: Teaching, Breaking of Bread, and Prayer. We do not mean that at once separate meetings were devoted to each of these, but that all their gatherings were so marked. But as the Church emerged from what must of necessity have been but temporary, as the link with Judaism was severed, we find regular meetings for a special purpose. "Upon the first day of the week, when the disciples came together to break bread" (Acts 20: 7). Here at a specified time (the Lord's day), at a specified place, together, for a specified purpose (to break bread) , the disciples met. That this was their regular weekly custom is manifest from the form of expression. They did not come together to meet the apostle, but to break bread. That this custom was universal is seen from 1 Cor. 11: 20: "When ye come together, therefore, into one place, this is not to eat the Lord's Supper" — because of their abuses. See verses 21-34. That what he wrote for the Corinthians was for the entire Church is seen from 1 Cor. 1: 2; 1 Cor. 11: 16; 1 Cor. 14: 33.

We have already dwelt somewhat upon the nature of this holy feast in the paper on Worship. It is only necessary to note the prominent place it occupies. Not even an apostle's presence could set it aside. No frequency could mar its freshness when partaken of in the proper spirit. It exhibited before the saints that great foundation-fact upon which their own life and the structure of the Church rested: Christ's body and blood, His death, His love unto death, the solemn and touching circumstances of that death, the blessed and eternal fruits of that death, the adorable Person who thus loved His Church, — these are presented before the eye of faith, to awaken the affections, arouse the conscience, renew the strength, and call forth the worship of His people. But all was to bring the Lord Himself personally to mind: "Do this in remembrance of Me" — not of our salvation or blessings but of Himself. We may be sure when He has His rightful place, all else will be found in its proper connection.

At the same time, in the one loaf was presented, ever before the saints, the oneness of the Church of Christ (1 Cor. 10: 16, 17). It has been said that we do not have the unity of the Church exhibited in the one loaf, but only in our partaking of that one loaf (Christ). But when we remember that there were twelve loaves upon the table in the Tabernacle, and that these symbolized Israel's national unity presented before God in Christ, we can hardly fail to associate the unity of the Church in Christ represented in the one loaf.

The Lord's Supper, then, is the chief meeting of the Church. It is the only one distinctly specified, and it occurred weekly. It naturally follows that the breaking of bread gives character to the whole meeting. Teaching there may be, prayer, and exhortation; but the breaking of bread should ever be the prominent feature, and all else subordinated to and influenced by that. But if the Lord Himself is before us, and our state is right, praise and worship will predominate. Such a meeting will be a foretaste of that endless praise of heaven, when, gathered about Him, the whole company of the redeemed will burst forth in one eternal anthem of praise. "Till He come," may we anticipate that blessed time every Lord's day.

We must add a word as to the awful desecration of the Lord's Supper. To say nothing of the multitudes who partake of it avowedly as a mere form, how many are there who come in a careless unjudged way to the Lord's Supper. It was so in a gross way at Corinth, where gluttony and pride were openly indulged. It is the same now, where multitudes in open fellowship with the world and its ways, with sins unconfessed and unforsaken, sit down at the table of the Lord. "For this cause", says the apostle, "many are weak and sickly among you, and many sleep" (1 Cor. 11: 30). How can God's children sit down with those whom they know are walking in an ungodly way? Do they not, by this very loosenesss, show an indifference to God's holiness which must sorely grieve the Holy Spirit? It is no question of salvation, but of honoring God — a question which should be as important to us as that of our salvation. But we leave this to the exercised conscience of the reader.

But the Church requires instruction, and has its needs. It is therefore most fitting that there should be special meetings for these purposes, that the meeting for the breaking of bread may be left free for its own peculiar purpose. Love attracts us to the Lord, and therefore to one another. Meetings for prayer, and holy, happy conference, will be as frequent as circumstances and the duties of daily life will permit. We need hardly say that daily work is not to be neglected for the sake of multiplied meetings, nor the duties each one owes to his own family. This would be a disorderly walk, which the apostle rebuked (2 Thess. 3: 6-12). Still when every duty has been met, there remains the opportunity of attending meetings, and the exhortation to "not forsake the assembling of ourselves together as the manner of some is" (Heb. 10: 25).

A regular meeting for prayer and exhortation during the week is not only suggested by the constantly recurring needs of the Lord's people, but by Scripture as well. How many and varied are the needs of the Church, and how blessed it is to come together for this purpose: the saints pouring out their hearts to God, interceding for one another, remembering the sick and afflicted, and pleading for blessing on the Lord's work! Ah, let us never neglect the prayer-meeting: we grow cold when we fail to avail ourselves of its privileges.*

{*For an excellent practical paper upon this subject the reader is referred to "Prayer and the Prayer-Meeting," by C.H.M.}

One of the characteristic features of the day is shallowness — ignorance of, and distaste for, the word of God. Personal, prayerful study of the Scripture is the great remedy for this; it is also most helpful for the Lord's people to come together during the week for this purpose. The reading meeting is not mentioned in Scripture, but is most scriptural in its spirit. They had not the New Testament Scriptures as yet; whilst we have the word of God complete. The reading meeting should be an informal gathering. It is in this meeting that the teacher's gift is most enjoyed. Without definitely presiding, those instructed in the Word impart to their brethren, answering questions and unfolding Scripture. It will be found most helpful to take up and go regularly through different books of the Bible, the New Testament, and particularly the Epistles, as presenting the f all light of God's truth. This meeting should be guarded from useless speculations and mere vapid commonplaces. When there are none of experience and knowledge of the Word, it will often be found best for the Lord's people to come together and read some profitable work, with their Bibles in their hands, reading the references given, and turning to passages suggested. Such a practice will be found most helpful, and open the way to much profitable conference. We would not have it understood that one must be thoroughly taught in the Word to conduct a reading meeting, still a measure of familiarity with Scripture and some ability for communicating it are essential. We need hardly add that God meets and blesses His hungry people when they are looking to Him, no matter how little gift there may be among them.

In addition to this, the saints may come together to hear whatever a servant of the Lord may have to impart to them in the way of addresses on Scripture; but such meetings being entirely on the responsibility of the individual teacher do not properly come under our subject. The same may be said of the evangelist's meeting for preaching the gospel. But of that later.

Before leaving the subject of Church meetings we must look at one most important feature; and to do so we will recall the great characteristic fact of Christianity — the presence and indwelling of the Holy Spirit in the Church. We have already seen, in the paper on Ministry, that Scripture does not recognize official position in the Church. If this is true as to ministry, much more is it so in worship. To have one man preside over a company of Christians and assume all the functions of worship and ministry is not only a practical denial of their priesthood, but a usurpation of the place of the Holy Spirit. This may be done ignorantly, and with the best of motives; but it is none the less an ignoring of the sovereign power of the Spirit to guide and control every man severally as He will. 1 Corinthians 14, is the simple directory for worship, as the twelfth chapter gives the constitution of the Church. The great principle of liberty for the Spirit of God to use whom He will is there established. The only check is, "Let all things be done unto edifying." "For God is not the author of confusion but of peace, as in all the churches of the saints" (ver. 33). The women were to keep silence in the churches. But of this we will say a few words later.

We have then a most simple and effectual guide in our worship. We are in the Lord's presence, and the Holy Spirit is there to guide — no need then for a man to preside. That would only interfere with the liberty of the Spirit. It may be asked, Will not disorder come in? We answer that the Spirit of God is more able than man to control disorder. God never intended that we should get on without faith or dependence upon Him. Where there is subjection to the Lord, and a godly consideration of one another, there will be the sweetest liberty and real divine power. Let faith do this in the fear of God, and the blessed results will be manifest.

Church Work.

Under this head we wish to say a word as to Missions, Evangelization, Sunday-schools, Tract Distribution, etc.

These, as may be seen, are not distinctly in the Church, but rather done by members of the Church on their own responsibility — largely, however, with the fellowship of the saints. For every faithful evangelist, whether in the home or foreign field, for every devoted Sunday-school teacher, visitor, and every tract-distributor, we would unfeignedly bless God and pray. Let us never forget this. How much they need the prayers of the Church for their guidance and support! Would that the principles of the Church, as laid down in Scripture, were recognized by all these workers. If human machinery were set aside, and dependence upon God with subjection to His word substituted, there might be less apparent work, but oh, how much more real work! We cannot refrain from warning against the unequal yoke with unbelievers in the Lord's work. Let not the world's money be taken to convert the world; nor unsaved teachers be set to teach unsaved children.

Let us not be understood as criticizing the Lord's beloved and honored servants, of whatever name: we merely point out some of the features which strike us as being evidently unscriptural. To all engaged in any work for Christ we would say: See that your seed is the incorruptible seed of the word of God, and that your methods are none but those of the Spirit of God. Distribute no tracts but those of whose scripturalness you are assured. Resort to no sensational methods to attract or divert the masses, but rather preach Christ to perishing sinners in the unction and power of the Holy Spirit. Do not seek to multiply apparent conversions, but rather leave all that to the sovereign power of the Holy Spirit whose work it is. Holding up the hand, coming forward to the "Anxious Bench," rising for prayer etc., all these human methods for driving men to decision are, to say the least, most questionable, and are calculated to turn the eye from CHRIST ALONE. Individual work with inquirers is most important, and has been blessed to countless souls. Let us awake to the work of God. The time is short.

Church Amusements.

It is in no spirit of satire that we place this subject immediately next to that of Church Work. God forbid. The theme is too solemn. The world is under judgment: Satan is blinding men's eyes while he leads them a few steps more over the brink into eternity. Hell awaits the unsaved. This earth is stained with the blood of Christ, who, when He was here, devoted every hour and moment to His Father's will. In such a world the Church must ever be a witness against the prevailing levity and indifference. How solemn, then, is it to hear men pleading for amusements — to attract the masses, to keep up the interest of the young people. The pleasure of God's people is found in the unspeakable joy of learning more of Christ. "In thy presence is fulness of joy." The craving after worldly amusements is the sure sign of an empty heart. "The full soul loatheth a honeycomb." When the heart is filled with Christ, His word, His works, there is no desire for the world's pleasures. Not that there is to be an ascetic severity in the child of God; far from it. "The fruit of the Spirit is love, joy." "They began to be merry." But how infinitely removed is this holy joy, this heavenly elevation of mind, from the vain levity of this poor world! Amusements in the Church do but form the taste for the fuller enjoyment of the same in the world. The Church entertainment is but the training-school for the theatre. Let us hear the word of God: "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him" (1 John 2: 15).

Church Buildings.

"The first covenant had ordinances of divine service and a worldly sanctuary" (Heb. 9: 1). Solomon's temple was the fitting house for the types and shadows of the Old Testament dispensation. Christ has entered, not into places made with hands, but into heaven itself; and through the rent veil has opened the way for us to enter there, by faith, and worship in the presence of God (Heb. 9: 11, 12; Heb. 10: 19-22). There is, then, no such thing as an earthly sanctuary now. The very thought is foreign to the genius of Christianity. Any building which, by its form or furniture, encourages the thought of a worldly sanctuary really misrepresents Christianity, and is a step backward to Judaism. The Church is a heavenly body, and all its testimony should be of that character. If we are pilgrims, our places of meeting should have about them nothing to contradict that fact. Simplicity should characterize them — nothing to attract the attention and detract from the Lord, but simply be convenient places of meeting, neatly kept. It is significant that we have no mention of Church buildings in the New Testament. Who ever thinks of what kind of a meeting-place the saints had at Corinth, Ephesus, or Rome? Not infrequently the Church-meeting was in a Christian's house (Rom. 16: 5; Philem. 2). At Troas the saints met in a room in the third story (Acts 20: 8, 9). Paul at Ephesus made use of the school of Tyrannus for his daily interviews with inquirers (Acts 19: 9). As in many other things, the imitation of Rome is but too manifest in the "church architecture" of the day; and of the tendency of all this it is needless to speak. All such things are straws on the surface, which show the current of the stream, — the course of this world. As to music and the form of worship in general, let it be remembered that in contrast with Israel's national worship — which was expressed with outward forms in which musical instruments had their place — in the Church the worshiper is to "worship in spirit and in truth" (John 4: 23) — not with lifeless instruments.

The Money Question.

A glance at the reports of a Church congress, or the columns of a religious weekly, will show at once what prominence this subject has in the thoughts of most persons. Turning to the New Testament, we fail to find this prominence given, though, as in all else, enough is said to guide the people of God. At Pentecost, gifts of their means was as liberal as the sense of the grace of God to them. There were none that lacked: houses and lands were freely disposed of to meet the needs of the poor (Acts 2: 44, 45; Acts 4: 34-37). The effort to make this appear like the socialism of the day fails entirely when we see the unique position of the believers at Jerusalem. There were large numbers of strangers, and many poor. Needs were great and pressing; love was ardent, faith bright. But even then it was entirely voluntary, not compulsory — which is a complete reversal of socialistic demands. (See Acts 5: 3, 4.) The love and faith remain for all time; the conduct is left to the individual believer, though liberality is ever the mark of those who have learned of God.

Community of goods is not, however, inculcated in Scripture: it is entirely foreign to its spirit. The rich had their duties, and the poor theirs as well (1 Tim. 6: 17; James 1: 9, 10). All able were to work that they might have to give, not to the common purse, but to the needy. (Eph. 4: 28; 2 Thess. 3: 10, 12.) The needy Jews at Jerusalem were remembered and ministered to by their Gentile brethren (Acts 11: 27-30; Gal. 2: 10; Rom. 15: 25-27. See also 2 Cor. 8 and 9). This liberality was to be shown wherever the need appeared, — even to the world, as ability was given. (Rom. 12: 13; Gal. 6: 10.) But it can be easily seen that these scriptures do not cover all the cases which seem at the present day to call for the expenditure of money. That the object of many of these calls is proper and necessary we have no question. The Lord's servants are to be supported while they work for Him at home and abroad; necessary expenses in the securing of meeting-places have to be met; the poor have to be cared for; Bibles and tracts to be printed and circulated.

But while allowing fully for all this, we are compelled to say that money occupies a very different place in the hearts of Christians than it did in the days of Paul. Now it would almost seem that the world is to be evangelized by money. How large a place it is given in mission reports and religious undertakings! The problem of carrying the gospel abroad seems to be largely a financial one.

Far be it from us to despise the devotedness and zeal of many earnest souls; but duty demands we should point out these signs of the times. Costly and gorgeous buildings for meeting-places are erected which call for immense sums of money; large salaries are paid to brilliant and attractive preachers, who are employed in much the same way as persons engaged in secular work; unconverted singers are hired to furnish attractive music that will draw the crowd and please it. To meet all these expenses there is the constant appeal for money. The unconverted are encouraged to contribute; all sorts of amusements are devised to raise money; and thus the Church, the chaste virgin espoused to Christ, is linked with the world. What wonder, then, that in this rush after money the Holy Ghost is ignored, the word of God neglected and disobeyed! "Be ye not unequally yoked together with unbelievers." Brethren, the last and least thing God needs for the carrying on of His work is money. Consecrated hearts, instructed, devoted men of God, who will carry His word, His gospel everywhere, — every member of the Body of Christ, in his or her place, filled and constrained by His love, doing their appointed work, — these He needs and longs for; but money cannot regenerate souls nor build up saints. Why, then, make so much of money?

God's servants need to live; and "the Lord ordained that they who preach the gospel should live of the gospel" (1 Cor. 9: 14). "Let him that is taught in the word communicate to him that teacheth in all good things" (Gal 6: 6). "If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?" These and other scriptures show that the servant of the Lord is to be ministered to by those who have received the Word through him, and by other Christians. From the unsaved they were to take nothing. (See 3 John 5-8.) Think of the incongruity, to say the least, in preaching to a company of unsaved persons, telling them of God's gift, beseeching them to accept it, assuring them they can give nothing to God till they receive Christ, that God will accept nothing from His enemies, then taking up a collection! Does it not make the ungodly scoff? Does it not belie the solemn truth that has been preached?

But to return. While the servant of God is to share in the temporal things of the saints, there is not a hint of a bargain between them. To fix and take a salary is to degrade the whole service, and to make the laborer not a servant of Christ, but of man. He is to look to the Lord who has employed him for support — not to the world, nor even to his brethren. Deep may be the exercises through which he may pass to learn to trust his blessed Master, but precious and real are the results. He is free from all, that he may the better serve all; and his ministry has none of the savor of a bargain, the work of a hireling, but the freshness and spontaneity of love. While the ministrations of the saints are given not grudgingly, as under compulsion, but in the sweet constraint of love as unto Christ.

While the servant looks to his Lord for support, the Lord looks to His people to be the channels of that supply which is as unfailing as His love and care. From the form of the expression it is evidently expected that the Lord's servant should live in the same comfort that is enjoyed by those among whom he ministers. The Lord would not have His saints burdened beyond their means that His servants may be in affluence; nor would He have their appearance or circumstances to be a reproach at once to Himself and His people.

Very few and simple are the directions as to all this. "On the first day of the week let every one of you lay by him in store, as God hath prospered him" (1 Cor. 16: 2). At the time when Christ and His love appeal to his heart, each one was to set apart an amount proportionate to his earnings: this was to be used for the Lord, as He might direct, — for the poor (as in that immediate case) , for the Lord's servants laboring at home or abroad, or for whatever might call for such help. It was to be given "not grudgingly, or of necessity, for God loveth a cheerful giver" (2 Cor. 9: 7) — as Himself is doing. We are all stewards of God's things, and are to minister them under His eye and for Him.

As to money for buildings, the Church is not an earthly corporation, and needs not to own houses and lands in this world. At any rate, a simple and suitable building, of moderate rent or price, would at once relieve the saints of a burden and be a testimony to our strangership here. Our apology for speaking of this matter at all must be the need of scriptural instruction on the subject. "And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work: being enriched in everything to all bountifulness, which causeth through us thanksgiving to God. Thanks be unto God for His unspeakable gift" (2 Cor. 9: 8-15).

Woman's Place in the Church.

"For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus" (Gal. 3: 26-28). From this passage many sincere persons have concluded that the new dispensation has obliterated all the distinctions hitherto existing: that now all believers occupy exactly the same position before God and are equally free to exercise all the functions of the entire Body. In a very important sense all this is true. The passage before us shows that all believers are alike children of God: that in Christ the old distinctions of Jew and Gentile, bond and free, male and female (as under the law), have been set aside. The believer's standing is indeed no longer in the flesh, but in Christ. In this sense, unquestionably, there is no distinction. But when this is transferred from our standing before God, and applied to the various responsibilities of Christian life in this world, the very foundations of God's order are unintentionally overturned.

One would thankfully acknowledge that the godly who give to woman the same service in the Church as man, shrink with horror from carrying the principle to its full extent. Let the reader understand, therefore, that we are not referring to the practice of pious persons, but to interpretation of Scripture. What would become of the home-life — of the man's responsibility to nourish and cherish his wife, to give all honor unto her? What of the mother, to guide the house, to lead her children, and all the loving ministry which is associated with the name of woman? We therefore unhesitatingly say that there is a distinction between man and woman, a distinction which originates in creation itself, and never to be ignored so long as the present order obtains. To this every right-minded person instantly assents, and we pass on therefore to show from Scripture that woman's place in creation fixes her place in the Church as well.

"The head of the woman is the man. . . . The woman is the glory of the man. For the man is not of the woman; but the woman of the man; neither was the man created for the woman, but the woman for the man. For this cause ought the woman to have power (Gk., authority, i. e., a covering upon the head, as a sign of being under the authority of her husband — Gen. 24: 65) on her head, because of the angels." (See 1 Cor. 11: 1-16). The general meaning of this passage is very clear. The apostle is speaking of the woman's unquestionable right (equally with the man) of praying and prophesying; and exhorts that they be covered when so doing, as a token to angels (who watch with interest the conduct of Christ's saints) of that subjection to authority which the very order of creation emphazies.

That the relative place of the man and woman in creation is a witness to something higher — to Christ and the Church — none can question with Scripture before them. (See Eph. 5: 22-33.) And the woman is exhorted to exemplify the subjection of the Church to Christ, in her subjection to her husband (verse 24). It is the shame of the Church that it has left that place of absolute subjection to Christ, and doubtless the other has followed largely as a result.

Similarly, because of her part in the Fall, it is added: "Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression" (1 Tim. 2: 11-14). She was deceived, beguiled by the serpent, showing the folly of her having left the place of dependence. Adam's guilt was in some sense deeper, for he yielded up his authority and disobeyed with open eyes. But the simple point is obvious; and, let us remember, it is God's word we are examining. We are not even left to make our deductions from these facts: they are put upon the face of the text. He who wills may read. We add another quotation: "Let your women keep silence in the churches: for it is not permitted unto them to speak; but to be under obedience, as also saith the law [an added witness]. And if they will learn anything, let them ask their husbands at home: for it is a shame for women to speak in the Church" (1 Cor. 14: 34, 35).

Gathering up the teaching of these Scriptures, we see clearly that Creation, the Fall, and the Law, all unite in pointing out the place of subjection of the woman: that it is to be shown outwardly; that it is to be shown by silence in the assembly. If it be objected that the apostle contradicts himself, in one place permitting (1 Cor. 11: 5), and in another prohibiting (1 Cor. 14: 34) the public ministry of women, we reply that, apart from the irreverence of the thought and its denial of inspiration, it does not in the least follow. In the eleventh chapter he gives directions for women when praying or prophesying; in the fourteenth he tells them to be silent in the assembly. The one place permits ministry, but does not indicate where it was to be exercised; the other distinctly says it is not to be in the assembly. Evidently, then, prayer and prophecy were to be outside of the assembly. This is so clear that it needs no further comment. In contrast it is said the men (Gk.) were to pray everywhere (1 Tim. 2: 8).

But we have just entered upon the subject of woman's proper sphere of service. How varied, manifold, and essential her duties are! Had she ten lives instead of one, they could be fully employed. Her sphere is the private one. Where love and sympathy are needed; where gentleness, tenderness, are required; in dealing with the young, the sick, the distressed; in going from house to house, seeking out the neglected, cheering the desponding, pointing the sinner to Christ, here is woman's work — what a work, what a field for service!

And all this can be distinctly gospel work. Certain women labored with the apostle in the gospel (Phil. 4: 3); certainly not merely in ministering to him of their substance, or providing for his comfort, but, we may well believe, in dealing with anxious souls, seeking out and instructing the new converts, and constantly seconding the labors of the apostle. How the devoted servant of Christ would be cheered by knowing that godly women were praying and working with him; that as he planted the seed, they followed up the work. Did not Priscilla, with her husband, expound unto Apollos the way of God more perfectly? (Acts 18: 26.)

The assembly of Cenchrea was blessed in the services of a faithful woman (Rom. 16: 1, 2) who perhaps in that very ministry went to Rome. At any rate, we can well believe her service continued, wherever she might be. Our prayer should be for more faithful women to engage in the Lord's work. They are imperatively needed; the work languishes for lack of their presence in it. May our God richly bless every woman who is engaged in His service!

But have we not shown that the sphere is a private one? Will the public platform add to her usefulness, or will it not rather divert her from her unique and proper sphere?

We add a word for the men. God never says they are to compel the women to be in subjection. He does say they are to imitate Christ's love and tender care for the Church in the treatment of their wives. Let the men awake to the heavy responsibility that rests upon them to minister to the Church of Christ, to preach the gospel to a perishing world. Let them lay aside carnal ease, and work under all the energy of a love and faith inspired of the Holy Spirit, and there will be little cause of complaint that women transcend their sphere. Lord, awake Thy people!

The Intercourse Between Assemblies.

It is interesting and refreshing to note the greeting sent by the apostle from one assembly to another at the close of his epistles; not only to and from individuals but to and from all the saints. In like manner he would tell the saints in Rome of the work of the saints in Macedonia and Achaia (Rom. 15: 26). He would stir them up at Corinth by telling of the devotion of those in Macedonia, and conversely (2 Cor. 9: 1-4). All the assemblies of Asia sent greeting to those in Achaia (1 Cor. 16: 19). The great opening for the gospel at Ephesus is told to Corinth (1 Cor. 16: 9). A brother from the saints at Philippi, bearing their gifts, seeks out the apostle at Rome and ministers to him (Phil. 2: 25, 30). Titus, Timothy, Apollos, and other servants of the Lord, passed from one assembly to another, bearing news of joys and sorrows, and linking practically the Lord's beloved people together. An epistle would be sent to all the churches in Galatia (Gal. 1: 2); that to the Corinthians took in all the saints in all places. The assembly at Laodicea was to have the epistle to Colosse read to them, and was to send theirs to the Colossians.

All this is exceedingly interesting as showing the common life and common interests that throbbed through all the Church. It was, it is one Body. Let God's people do likewise now. Let the needs, the joys and sorrows, of one assembly be known and felt by all. Let there be interchange of loving greetings, of visits. Let them share their joys, and double them; their sorrows, and halve them. Let us make the precious truth of the one Body of Christ so real and practical that none dare say it is but a theory. "By this shall all men know that ye are my disciples, if ye have love one to another."*

{*The reader will have noticed that no place has been given in these papers to the subject of Water Baptism. This has been done advisedly. In the same epistle where, speaking of the Lord's Supper, the apostle says, "I have received of the Lord" (1 Cor. 11: 23), he says of baptism, "Christ sent me not to baptize, but to preach the gospel" (1 Cor. 1: 17). We need scarcely say that this does not mean to cast a slur upon an ordinance of the Lord, but that it has to do, not with the Church, but the Kingdom — the place of responsibility upon the earth. We are baptized into the Church by the Holy Spirit (1 Cor. 12: 13) and by water into the Kingdom (Matt. 28: 19). The subjects being, therefore, different, we have entered into no discussion of water baptism. As to its place and importance, we have not the slightest question.}

Conclusion.

That the preceding pages give but an incomplete and imperfect presentation of this most important subject, we must sorrowfully confess. And yet if it results in a clearer apprehension being gained of the nature, dignity, and destiny of the Church of Christ, we shall indeed bless God.

Several thoughts are suggested. If the Church of God is what we have described, what is the state of mind that becomes us as we look around at its present condition? Instead of a heavenly people, waiting for God's Son, we see a worldly company seeking to make a name upon the earth; instead of "one Body," many divisions; instead of the realized power of the Holy Ghost in all worship, ministry, and discipline, we see human expedients and organizations. Instead of separation from the world, we see the Church at home in the world, and linked with it. Will not every lover of Christ admit with tears that we have not made too dark a picture? Ill does it becomes us to make accusation against others; rather let us own together our common sin and shame, and bow under the mighty hand of God. Where is that Church, with all the ardor of its first love, which He established here to witness for a rejected and absent Lord? "Ichabod" (1 Sam. 4: 21).

But what is the remedy? Can we restore the fallen Church? Can we make things as they were at Pentecost? Alas, no! We are in the "last days," the "perilous times." The coming of the Lord alone can sever the wheat from the tares.

But are we to sit still and go on with worldliness and disobedience to the word of God? Let Scripture answer: "Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. 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" (2 Tim. 2: 19-21). Christ is the same; His word the same; His grace the same. He is outside this world and worldly systems of religion — however much He may own and bless individual faithfulness. "Let us go forth, therefore UNTO HIM without the camp, bearing His reproach. For here we have no continuing city, but we seek one to come" (Heb. 13: 13, 14).

All who in simple faith and dependence upon the Lord act upon His word, will find Him ever true to that word, ever ready to uphold His poor, feeble, and fearing ones who at His bidding go to Him walking upon the water; ever ready to make good in practical realization His promise, "Where two or three are gathered together in my name there am I in the midst of them."

Shall we, or shall we not, seek to act upon the principles of the Church of God? Who dare refuse? Who dare let expediency decide? Let us take the question into our closets, and decide alone with God.