Thus we see that if it be indifference that prevents the Christian from being at the breaking of bread, it is most culpable in the sight of God, and most injurious to his brethren and himself; and if it be an imperfect sense of justification that prevents, it is not only unwarrantable, but most dishonoring to the love of the Father, the work of the Son, and the clear and unequivocal testimony of the Holy Ghost.
But it is not unfrequently said, and that, too, by those who profess spirituality and intelligence, "I derive no spiritual benefit by going to the assembly: I am as happy in my own room, reading my Bible." I would affectionately ask such, Are we to have no higher object before us in our actings than our own happiness? Is not obedience to the command of our blessed Master—a command delivered on "the same night in which He was betrayed"—a far higher and nobler object to set before us than anything connected with self? If He desires that His people should assemble in His name, for the express object of showing forth His death till He come, shall we refuse because we feel happier in our own rooms? He tells us to be there: we reply, "We feel happier at home." Our happiness, therefore, must be based on disobedience; and, as such, it is an unholy happiness. It is much better, if it should be so, to be unhappy in the path of obedience than happy in the path of disobedience. But I verily believe, the thought of being happier at home is a mere delusion, and the end of those deluded by it will prove it such. Thomas might have deemed it indifferent whether he was present with the other disciples, but he had to do without the Lord's presence, and to wait for eight days, until the disciples came together on the first day of the week; for there and then the Lord was pleased to reveal Himself to his soul. And just so will it be with those who say, "We feel happier at home than in the assembly of believers." They will surely be behindhand in knowledge and experience; yea, it will be well if they come not under the terrible woe denounced by the prophet: "Woe to the idol shepherd thatleaveth the flock! the sword shall be upon his arm, and upon his right eye; his arm shall be clean dried up, and his right eye shall be utterly darkened" (Zech. xi. 17). And again, "Not forsaking the assembling of ourselves together,as the manner of some is; but exhorting one another, and so much the more as ye see the day approaching. For if we sin wilfully, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries" (Heb. x. 25-27).
As to the objection upon the grounds of the barrenness and unprofitableness of Christian assemblies, it will generally be remarked that the greatest spiritual barrenness will always be found in connection with a captious and complaining spirit; and I doubt not that if those who complain of the unprofitableness of meetings, and draw from thence an argument in favor of their remaining at home, were to spend more time in secret waiting on the Lord for His blessing on the meetings, they would have a very different experience.
And now, having shown from Scripture who ought to be at the breaking of bread, we shall proceed to consider who oughtnot. On this point Scripture is equally explicit: in a word, then, none should be there who are not members of the true Church of God. The same law which commandedallthe congregation of Israel to eat the passover, commanded all uncircumcised strangersnotto eat; and now that Christ our Passover has been sacrificed for us, none can keep the feast, (which is to extend throughout this entire dispensation,) nor break the bread nor drink the wine in true remembrance of Him, save those who know the cleansing and healing virtues of His precious blood. To eat and drink without this knowledge, is to eat and drink unworthily—to eat and drink judgment; like the woman in Num. v. who drank the water of jealousy, to make the condemnation more manifest and awfully solemn.
Now it is in this that Christendom's guilt is specially manifest. In taking the Lord's Supper, the professing Church has, like Judas, put her hand on the table with Christ and betrayed Him; she has eaten with Him, and at the same time lifted up her heel against Him. What will be her end? Just like the end of Judas. "He, then, having received the sop,went immediately out: and"—the Holy Ghost adds, in awful solemnity—"IT WAS NIGHT." Terrible night! The strongest expression of divine love only elicited the strongest expression of human hatred. So will it be with the false professing Church collectively, and each false professor individually; and all those who, though baptized in the name of Christ, and sitting down at the table of Christ, have nevertheless been His betrayers, will find themselves at last thrust out into outer darkness—involved in a night which shall never see the beams of the morning—plunged in a gulf of endless and ineffable woe; and though they may be able to say to the Lord, "We have eaten and drunk in Thy presence, and Thou hast taught in our streets," yet His solemn, heartrending reply will be, while He shuts the door against them, "Depart from Me! I never knew you." O reader, think of this, I pray you; and if you be yet in your sins, defile not the Lord's table by your presence; but instead of going thither as a hypocrite, repair to Calvary as a poor ruined and guilty sinner, and there receive pardon and cleansing from Him who died to save just such as you are.
IV. Having now considered, through the Lord's mercy, the nature of the Lord's Supper; the circumstances under which it was instituted; and the persons for whom it was designed; I would only add a word as to what Scripture teaches us about the time and manner of its celebration.
Although the Lord's Supper was notfirstinstituted on the first day of the week, yet the twenty-fourth of Luke and the twentieth of Acts are quite sufficient to prove, to a mind subject to the Word, that that is the day on which the ordinance should specially be observed. The Lord broke bread with His disciples on "the first day of the week" (Luke xxiv. 30); and "on the first day of the week the disciples came together to break bread" (Acts xx. 7). These scriptures are quite sufficient to prove that it is not once a month, nor once in three months, nor once in six months, that disciples should come together to break bread, but once a week at least, and that upon the first day of the week. Nor can we have any difficulty in seeing that there is a moral fitness in the first day of the week for the celebration of the Lord's Supper: it is the resurrection day—the Church's day, in contrast with the seventh, which was Israel's day; and as, in the institution of the ordinance, the Lord led His disciples away from Jewish things altogether, (by refusing to drink of the fruit of the vine—the passover cup,—and then instituting another ordinance) so, in the day on which that ordinance was to be celebrated, we observe the same contrast between heavenly and earthly things. It is in the power of resurrection that we can rightly show the Lord's death. When the conflict was over, Melchizedek brought forth bread and wine, and blessed Abram, in the name of the Lord. Thus, too, our Melchizedek, when all the conflict was over and the victory gained, came forth in resurrection with bread and wine, to strengthen and cheer the hearts of His people, and to breathe upon them that peace which He had so dearly purchased.
If, then, the first day of the week be the day on which Scripture teaches the disciples to break bread, it is clear that man has no authority to alter the period to once a month, or once in six months. And I doubt not, when the affections are lively and fervent toward the person of the Lord Himself, the Christian will desire to show the Lord's death as frequently as possible: indeed, it would seem, from the opening of Acts, that the disciples broke bread daily. This we may infer from the expression "breaking bread from house to house" (or "at home"). However, we are not left to depend upon mere inference as to the question of the first day of the week being the day on which the disciples came together to break bread: we are distinctly taught this, and we see its moral fitness and beauty.
Thus much as to thetime. And now one word about themanner. It should be the special aim of Christians to show that the breaking of bread is their grand and primary object in coming together on the first day of the week. They should show that it is not for preaching or teaching that they assemble, though teaching may be a happy adjunct, but that the breaking of bread is the leading object before their minds. It is the work of Christ which we show forth in the Supper, wherefore it should have the first place; and when it has been duly set forth, there should be a full and unqualified opening left for the work of the Holy Ghost in ministry. The office of the Spirit is to set forth and exalt the name, the person and the work of Christ; and if He be allowed to order and govern the assembly of Christians, as He undoubtedly should, He will ever give the work of Christ the primary place.
I cannot close this paper without expressing my deep sense of the feebleness and shallowness of all that I have advanced, on a subject of really commanding interest. I do feel before the Lord, in whose presence I desire to write and speak, that I have so failed to bring out the full truth about this matter, that I almost shrink from letting these pages see the light. It is not that I have a shadow of doubt as to the truth of what I have endeavored to state; no: but I feel that, in writing upon such a subject as the breaking of bread, at the time when there is such sad confusion among professing Christians, there is a demand for pointed, clear, and lucid statements, to which I am little able to respond.
We have but little conception of how entirely the question of the breaking of bread is connected with the Church's position and testimony on earth; and we have as little conception of how thoroughly the question has been misunderstood by the professing Church. The breaking ofbread ought to be the distinct enunciation of the fact that all believers areone body; but the professing Church, by splitting into sects, and by setting up a table for each sect, has practically denied that fact.
In truth, the breaking of bread has been cast into the background. The table, at which the Lord should preside, is almost lost sight of, by being placed in the shade of the pulpit, in which man presides: the pulpit, which, alas! is too often the instrument of creating and perpetuating disunion, is, to many minds, the commanding object; while the table, which if properly understood would perpetuate love and unity, is made quite a secondary thing. And even in the most laudable effort to recover from such a lamentable condition of things, what complete failure have we seen. What has the Evangelical Alliance effected? It has effected this, at least, it has developed a need existing among professing Christians, which they are confessedly unable to meet. They want union, and are unable to attain it. Why? Because they will not give up everything which has beenaddedto the truth to meet together according to the truth, to break bread as disciples. I say,as disciples, and not as Church-men, Independents, Baptists, etc. It is not that all such may not have much valuable truth, I mean those of them who love our Lord Jesus Christ: they certainly may; but they have notruththat should prevent them from meetingtogetherto break bread. How could truth ever hinder Christians from giving expression to the unity of the Church? Impossible! A sectarian spirit in those who hold truth may do this, but truth never can. But how is it now in the professing Church? Christians, of various communities, can meet for the purpose of reading, praying, and singing together during the week, but when the first day of the week arrives, they have not the least idea of giving the only real and effectual expression of their unity, which the Holy Ghost can recognize, which is the breaking of bread. "We being many are one bread and one body; for we areallpartakers of thatonebread."
The sin at Corinth was their not tarrying one for another. This appears from the exhortation with which the apostle sums up the whole question (I Cor. xi.), "Wherefore, my brethren, when ye come together to eat, tarry one for another." Why were they to tarry one for another? Surely, in order that they might the more clearly express their unity. But what would the apostle have said, if, instead of coming together, into one place, they had gone to different places, according to their different views of truth? He might then say with, if possible, greater force, "Ye cannot eat the Lord's Supper." (Seemargin.)
It may, however, be asked, "How could all the believers in London meet in one place?" I reply, if they could not meet in one place, they could, at least, meet on one principle. But how did the believers at Jerusalem meet together? The answer is, they were "of one accord." This being so, they had little difficulty about the question of a meeting-room. "Solomon's porch," or anywhere else, would suit their purpose. They gave expression to their unity, and that, too, in a way not to be mistaken. Neither various localities, nor various measures of knowledge and attainment, could, in the least, interfere with their unity. There was "one body and one Spirit."
Finally, I would say, the Lord will assuredly honor those who have faith to believe and confess the unity of the Church on earth; and the greater the difficulty in the way of doing so, the greater will be the honor. The Lord grant to all His people a single eye, and a humble and honest spirit.
Thy broken body, gracious Lord,Is shadowed by this broken bread;The wine which in this cup is pouredPoints to the blood which Thou hast shed.And while we meet together thus,We show that we are one in Thee;Thy precious blood was shed for us--Thy death, O Lord, has set us free.Brethren in Thee, in union sweet--Forever be Thy grace adored--'Tis in Thy name, that now we meet,And know Thou'rt with us, gracious Lord.We have one hope--that Thou wilt come;Thee in the air we wait to see,When Thou wilt take Thy people home,And we shall ever reign with Thee.
Thy broken body, gracious Lord,Is shadowed by this broken bread;The wine which in this cup is pouredPoints to the blood which Thou hast shed.
And while we meet together thus,We show that we are one in Thee;Thy precious blood was shed for us--Thy death, O Lord, has set us free.
Brethren in Thee, in union sweet--Forever be Thy grace adored--'Tis in Thy name, that now we meet,And know Thou'rt with us, gracious Lord.
We have one hope--that Thou wilt come;Thee in the air we wait to see,When Thou wilt take Thy people home,And we shall ever reign with Thee.
In a day like the present, when almost every new idea becomes the centre or gathering-point of some new association, we cannot but feel the value of having divinely formed convictions as to what the assembly of God really is. We live in a time of unusual mental activity, and hence there is the more urgent need of calm and prayerful study of the word of God. That Word, blessed be its Author, is like a rock amid the ocean of human thought. There it stands unmoved, notwithstanding the raging of the storm and the ceaseless lashing of the waves. And not only does it thus stand unmoved itself, but it imparts its own stability to all who simply take their stand upon it. What a mercy to make one's escape from the heavings and tossings of the stormy ocean, and find a calm resting place on that everlasting Rock.
This, truly, is a mercy. Were it not that we have "the law and the testimony," where should we be? Whither should we go? What should we do? What darkness! What confusion! What perplexity!
A thousand jarring voices fall, at times, upon the ear, and each voice seems to speak with such authority, that if one is not well taught and grounded in the Word, there is great danger of being drawn away, or, at least, sadly unhinged. One man will tell you thatthisis right; another will tell youthatis right; a third will tell you thateverythingis right; and a fourth will tell you thatnothingis right. With reference to the question of church position, you will meet with some who gohere; some who gothere; some who goeverywhere; and some who gonowhere.
Now, under such circumstances, what is one to do? All cannot possibly be right. And yet, surely, there is something right. It cannot be that we arecompelledto live in error, in darkness, or uncertainty. "There is a path," blessed be God, though "no fowl knoweth it, and the vulture's eye hath not seen it. The lion's whelps have not trodden it, nor the fierce lion passed by it." Where is this safe and blessed path? Hear the divine reply: "Behold,the fear of the Lord, that is wisdom: andto depart from evilis understanding" (Job xxviii.).
Let us, therefore, in the fear of the Lord, in the light of His infallible truth, and in humble dependence upon the teaching of the Holy Spirit, proceed to the examination of the subject which stands at the head of this paper; and may we have grace to abandon all confidence in our own thoughts, and the thoughts of others, so that we may heartily and honestly yield ourselves up to be taught only of God.
Now, in order to get fairly into the grand and all-important subject of the assembly of God, we have first to statea fact; and, secondly, to aska question. The fact is this,There is an assembly of God on the earth. The question is,What is that assembly?
I. And, first then, as to ourfact. There is such a thing as the assembly of God on the earth. This is a most important fact, surely. God has an assembly on the earth. I do not refer to any merely human organization, such as the Greek Church; the Church of Rome; the Church of England; the Church of Scotland; or to any of the various systems which have sprung from these, framed and fashioned by man's hand, and carried on by man's resources. I refer simply to that assembly which is gathered by God the Holy Ghost, round the person of God the Son, to worship and hold fellowship with God the Father.
If we set forth upon our search for the assembly of God, or for any expression thereof, with our minds full of prejudice, preconceived thoughts, and personal predilections; or if, in our searchings, we seek the aid of the flickering light of the dogmas, opinions, and traditions of men, nothing is more certain than that we shall fail to reach the truth. To recognize God's assembly, we must be exclusively taught by God's Word, and led by God's Spirit; for, of God's assembly, as well as of the sons of God, it may be said, "the world knoweth it not."
Hence, then, if we are, in any wise, governed by the spirit of the world; if we desire to exalt man; if we seek to commend ourselves to the thoughts of men; if our object be to gain the attractive ends of a plausible and soul-ensnaring expediency, we may as well, forthwith, abandon our search for any true expression of the assembly of God, and take refuge in that form of human organization which most fully commends itself to our thinkings or our conscientious convictions.
Further, if our object be to find a religious community in which the word of God is read, or in which the people of God are found, we may speedily satisfy ourselves, for it would be hard indeed to find a section of the professing Christian body in which one or both of these objects might not be realized.
Finally, if we merely aim at doing all the good we can, without any question as to how we do it; ifPer fas aut nefas, "right or wrong," be our motto in whatever we undertake; if we are prepared to reverse those weighty words of Samuel, and say that, "To sacrifice is better than to obey, and the fat of rams better than to harken," then is it worse than vain for us to pursue our search for the assembly of God, inasmuch as that assembly can only be discovered and approved by one who has been taught to flee from the thousand flowery pathways of human expediency, and to submit his conscience, his heart, his understanding, his whole moral being to the supreme authority of "Thus saith the Lord."
In one word, then, the obedient disciple knows that there is such a thing as God's assembly: and he it is, too, that will be enabled, through grace, to understand what is a true expression of it. The sincere student of Scripture knows, full well, the difference between that which is founded, formed, and governed by the wisdom and the will of man, and that which is gathered round, and governed by Christ the Lord. How vast is the difference! It is just the difference between God and man.
But we may here be asked for the Scripture proofs of our fact that there is such a thing on the earth astheassembly of God, and we shall, at once, proceed to furnish these; for we may be permitted to say that, without the authority of the Word, all statements are utterly valueless. What, therefore, saith the Scripture?
Our first proof shall be that famous passage, in Matthew xvi., "When Jesus came into the coast of Cæsarea Philippi, He asked His disciples, saying Whom do men say that I, the Son of man, am? And they said, Some say that Thou art John the Baptist; some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven. And I say also unto thee, that thou art Peter; and upon this rock I will build My assembly[18]([Greek: ekklêsian]); and the gates of hell shall not prevail against it" (vers. 13-18).
Here our blessed Lord intimates His purpose to build an assembly, and sets forth the true foundation of that assembly, namely, "Christ, the Son of the living God." This is an all-important point in our subject. The building is founded on the Rock, and that Rock is not the poor failing, stumbling, erring Peter, butChrist, the eternal Son of the living God; and every stone in that building partakes of the Rock-life which, as being victorious over all the power of the enemy, is indestructible.[19]
Again, passing over a section of Matthew's Gospel, we come to an equally familiar passage: "Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the assembly, but if he neglect to hear the assembly, let him be unto thee as a heathen man and a publican. 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 aregatheredtogetherin My name, there am I in the midst of them" (chap. xviii. 15-20).
We shall have occasion to refer to this passage again, under the second division of our subject. It is here introduced merely as a link in the chain of Scripture evidence of the fact that there is such a thing as the assembly of God on the earth. This assembly is not a name, a form, a pretence, an assumption. It is a divine reality—an institution of God, possessing His seal and sanction. It is a something to be appealed to in all cases of personal trespass and dispute which cannot be settled by the parties involved. This assembly may consist of only "two or three" in any particular place—the smallest plurality, if you please; but there it is, owned of God, and its decisions ratified in heaven.
Now, we are not to be scared away from the truth on this subject, by the fact that the church of Rome has attempted to base her monstrous pretensions on the two passages which we have just quoted. That church is not God's assembly, built8 on the Rock Christ, and gathered in the name of Jesus; but a human apostasy, founded on a failing mortal, and governed by the traditions and doctrines of men. We must not, therefore, suffer ourselves to be deprived of God's reality by reason of Satan's counterfeit. God has His assembly on the earth, and we are responsible to confess the truth of it, and to be a practical expression of it. This may be difficult, in a day of confusion like the present. It will demand a single eye—a subject will—a mortified mind. But let the reader be assured of this, that it is his privilege to possess as divine certainty as to what is a true expression of the assembly of God, as surely as the truth concerning his own salvation through the blood of the Lamb; nor should he be satisfied without this. I should not be content to go on for an hour without the assurance that I am, in spirit and principle, associated with those whose ground of gathering is purely their common membership in the assembly of God—that assembly which includes all saints. I say, in spirit and principle, because I may happen to be in a place where there is no such local expression of the assembly; in which case I must be satisfied to hold fellowship, in spirit, with all those who are thus gathered.
This simplifies the matter amazingly. If I cannot have a true expression of God's assembly, I shall have nothing. It will not do to point me to a religious community, with some Christians therein, the gospel preached, and the ordinances administered.
I must be convinced that in very truth, they are gathered on that ground which, in my heart and conscience, frees them from the charge of sectarianism. I can own the children of God individually anywhere; but sectarianism I cannot own or sanction.
No doubt this will give offence. It will be called bigotry, narrow-mindedness, intolerance, and the like. But this need not discourage us. All we have to do is to ascertain the truth as to God's assembly, and cleave to it, heartily and energetically, at all cost. If God has an assembly—and Scripture says He has—then let me be with those who maintain its principles, and nowhere else. It must be in this as in all other matters, truth or nothing. If there be a local expression of that assembly, well; be there in person. If not, be content to hold spiritual communion with all who humbly and faithfully own and occupy that holy ground. It may sound and seem like liberality to be ready to sanction and go with everything and everybody. It may appear very easy and very pleasant to be in a place "where everybody's will is indulged, and nobody's conscience is exercised"—where we may hold what we like, and say what we like, and do what we like, and go where we like. All this may seem very delightful—very plausible—very popular—very attractive; but oh! it will be barrenness and bitterness in the end; and, in the day of the Lord, it will assuredly be burnt up as so much wood, hay, and stubble, that cannot stand the action of His judgment.
But let us proceed with our Scripture proofs. In the Acts of the Apostles, or rather, the Acts of the Holy Ghost, we find the assembly formally set up. A passage or two will suffice: "And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favor with all the people. And the Lord added to the assembly, daily, such as should be saved" (Acts ii. 46, 47). Such was the original, simple apostolic order. When a person was converted, he thereby belonged to the assembly and took his place in it: there was no difficulty in the matter, there were no sects or parties, each claiming to be consideredachurch, a cause, or an interest. There was just the one thing, and that was the assembly of God, where He dwelt, acted, and ruled. It was not a system formed according to the will, the judgment, or even the conscience of man. Man had not, as yet, entered upon the business of church-making. This was God's work. It was just as exclusively God's province and prerogative to baptize the saved into one body by one Spirit, as to save the scattered.[20]
Why, we may justly inquire, should it be different now? Why should the regenerated seek to belong to something else than that to which they already belong—the assembly of God? Is not that sufficient? Assuredly. Should they seek aught else? Assuredly not. We repeat, with emphasis, "Either that or nothing."
True it is, alas! that failure, and ruin, and apostasy have come in. Man's wisdom, and his will; or, if you please, his reason, his judgment, and his misguided conscience have wrought, in matters ecclesiastical, and the result appears before us in the almost numberless and nameless sects and parties of the present moment. Still, we are bold to say, that the ground of assembling as at the beginning, simply as being members of the assembly of God, remains the same, spite of all the failure, the error, and the confusion, which have come in. The difficulty in reaching it practically may be great, but its reality, when reached, is unaltered, and unalterable. In apostolic times the assembly stood out, in bold relief, from the dark background of Judaism on the one hand, and Paganism on the other. It was impossible to mistake it; there it stood, a grand reality! a company of living men, gathered, indwelt, ruled and regulated by God the Holy Ghost, so that the unlearned or unbelieving coming in, were convinced of all, and constrained to acknowledge that God was there. (See carefully, I Cor. xii., xiv. throughout.)
Thus, in this Gospel, our blessed Lord intimates His purpose of building an assembly. This assembly is historically presented to us in the Acts of the Apostles. Then, when we turn to the Epistles of Paul, we find him addressing the assembly in seven distinct places, namely, Rome, Corinth, Galatia, Ephesus, Philippi, Colosse, and Thessalonica; and finally, in the opening of the book of Revelation, we have addresses to seven distinct assemblies. Now, in all these places, the assembly of God was a plain, palpable, real thing, established and maintained by God Himself. It was not a human organization, but a divine institution—a testimony—a light bearer for God, in each place.
Thus much as to our Scripture proofs of the fact that God has an assembly on the earth, gathered, indwelt, and governed by the Holy Ghost who is the true and only Vicar of Christ upon earth. The Gospel prophetically intimates the assembly; the Acts historically presents the assembly; and the Epistles formally address the assembly. All this is plain. And if it be broken into fragments now, it is for us to be gathered on the ground of theoneassembly of God, and to be a true expression of it.
And let it be carefully noted that we will listen to nothing on this subject but the voice of Holy Scripture. Let not reason speak, for we own it not. Let not tradition lift her voice, for we wholly disregard her. Let not expediency thrust itself upon us, for we shall give it no place whatever. We believe in the all-sufficiency of Holy Scripture—that it is sufficient to furnish the man of God thoroughly—to equip him perfectly for all good works (2 Tim. iii. 16, 17). The word of God is either sufficient or it is not. We believe it to be amply sufficient for every exigency of God's assembly. It could not be otherwise if God be its author. We must either deny the divinity or admit the sufficiency of the Bible. There is not a single hair's breadth of middle ground. It is impossible that God could have written an imperfect, an insufficient book.
This is a very grave principle in connection with our subject. Many of our protestant writers have, in assailing popery, maintained the sufficiency and authority of the Bible; but it does seem very plain to us that they are always at fault when their opponents turn sharp round upon them and demand proof from Scripture for many things sanctioned and adopted by protestant communities.
There are many things adopted and practised in the National Establishment and other protestant communities, which have no sanction in the Word; and when the shrewd and intelligent defenders of popery have called attention to these things, and demanded authority for them, the weakness of mere protestantism has been strikingly apparent. If we admit, for a moment, that, in some things, we must have recourse to tradition and expediency, then who will undertake to fix the boundary line? If it be allowable to depart from Scripture at all, how far are we to go? If the authority of tradition be admitted at all, who is to fix its domain? If we leave the narrow and well-defined pathway of divine revelation, and enter upon the wide and bewildering field of human tradition, has not one man as much right as another to make a choice? The gates of hell shall assuredly prevail against every human system—against all those corporations and associations which men have set on foot. And in no case has that triumph been, even already, made more awfully manifest than in that of the church of Rome itself, although it has arrogantly laid claim to this very declaration of our Lord as the bulwark of its strength. Nothing can withstand the power of the gates of hell but the assembly of the living God, for that is built upon "the living Stone." Now the local expression of that assembly may be but "two or three gathered in the name of Jesus," a poor, feeble, despised handful.
It is well to be clear and decided as to this.
Christ's promise can never fail. He has, blessed be His name, come down to the lowest possible point by which the assembly can be represented, even "two." How gracious! How tender! How considerate! How like Himself! He attaches all the dignity—all the value—all the efficacy of His own divine and deathless name to an obscure handful gathered round Himself. It must be very evident to the spiritual mind that the Lord Jesus, in speaking of the "two or three" thought not of those vast systems which have sprung up in ancient, mediæval, and modern times, throughout the eastern and western world, numbering their adherents and votaries, not by "twos or threes," but by kingdoms, provinces, and parishes. It is very plain that a baptized kingdom, and "two or three" living souls gathered in the name of Jesus, do not and cannot mean the same thing. Baptized Christendom is one thing, and the assembly of God is another. What this latter is, we have yet to unfold; we are here asserting that they are not, and cannot be, the same thing. They are constantly confounded, though no two things can be more distinct.[21]
If we would know under what figure Christ presents the baptized world, we have only to look at the "leaven" and the "mustard tree" of Matt. xiii.
The former gives us the internal, and the latter the external character of "the kingdom of heaven"—of that which was originally set up in truth and simplicity—a real thing, though small, but which, through Satan's crafty working, has become inwardly a corrupt mass, though outwardly a far-spreading, showy, popular thing in the earth, gathering all sorts beneath the shadow of its patronage. Such is the lesson—the simple but deeply solemn lesson to be learnt by the spiritual mind from the "leaven" and the "mustard-tree" of Matt. xiii. And we may add, one result of learning this lesson would be an ability to distinguish between "the kingdom of heaven" and "the assembly of God." The former may be compared to a wide morass, the latter to a running stream passing through it, and in constant danger of losing its distinctive character, as well as its proper direction, by intermingling with the surrounding waters. To confound the two things is to deal a deathblow to all godly discipline and consequent purity in the assembly of God. If the kingdom and the assembly mean one and the same thing, then how should we act in the case of "that wicked person" in I Cor. v.? The apostle tells us "to put him away." Where are we to put him? Our Lord Himself tells us distinctly that "the field isthe world;" and again, in John xvii., He says that His people are not of the world. This makes all plain enough. But men tell us, in the very face of our Lord's statement, that the field is the assembly, and the tares and wheat, ungodly and godly, are to grow together, that they are on no account to be separated. Thus the plain and positive teaching of the Holy Ghost in I Cor. v. is set in open opposition to the equally plain and positive teaching of our Lord in Matt. xiii.; and all this flows from the effort to confound two distinct things, namely, "the kingdom of heaven" and "the assembly of God."
It would not by any means comport with the object of this paper to enter further upon the interesting subject of "the kingdom." Enough has been said, if the reader has thereby been convinced of the immense importance of duly distinguishing that kingdom from the assembly. What this latter is we shall now proceed to inquire; and may God the Holy Ghost be our teacher!
II. In handling our question as to the assembly of God, it will give clearness and precision to our thoughts to consider the four following points, namely:—
First, what is thematerialof which the assembly is composed?
Secondly, what is thecentreround which the assembly is gathered?
Thirdly, what is thepowerby which the assembly is gathered?
Fourthly, what is theauthorityon which the assembly is gathered?
I. And, first, then, as to the material of which God's assembly is composed; it is, in one word, those possessing salvation, or eternal life. We do not enter the assembly in order to be saved, but as those who are saved. The word is, "Onthis rock I will build My Church." He does not say, "On My Church I will build the salvation of souls." One of Rome's boasted dogmas is this—"There is no salvation out of the true Church." Yes, but we can go deeper still, and say, "Off the true Rock there is no Church." Take away the Rock, and you have nothing but a baseless fabric of error and corruption. What a miserable delusion, to think of being saved by that! Thank God, it is not so. We do not get to Christ through the Church, but to the Church through Christ. To reverse this order is to displace Christ altogether, and thus have neither Rock, nor Church, nor salvation. We meet Christ as a life-giving Saviour, before we have anything to say to the assembly at all; and hence we could possess eternal life, and enjoy full salvation, though there were no such thing as the assembly of God on the earth.[22]
We cannot be too simple in grasping this truth, at a time like the present, when ecclesiastical pretention is rising to such a height. The church, falsely so called, is opening her bosom with delusive tenderness, and inviting poor sin-burdened, world-sick, and heavy-laden souls to take refuge therein. She, with crafty liberality, throws open her treasury door, and places her resources at the disposal of needy, craving, yearning souls. And truly those resources have powerful attractions for those who are not on "The Rock." There is an ordained priesthood, professing to stand in an unbroken line with the apostles.—Alas! how different the two ends of the line!—There is a continual sacrifice. Alas! a bloodless one, and therefore a worthless one. (Heb. ix. 22.)—There is a splendid ritual. Alas! it seeks its origin amid the shadows of a by-gone age—shadows which have been for ever displaced by the Person, the work, and the offices of the eternal Son of God. For ever be His peerless name adored!
The believer has a very conclusive answer to all the pretensions and promises of the Romish system. He can say he has found hisallin a crucified and risen Saviour. What does he want with the sacrifice of the mass? He is washed in the blood of Christ. What does he want with a poor, sinful, dying priest, who cannot save himself? He has the Son of God as his priest. What does he want with a pompous ritual, with all its imposing adjuncts? He worships in spirit and in truth, within the holiest of all, whither he enters with boldness, through the blood of Jesus.
Nor is it merely with Roman Catholicism we have to do in the establishment of our first point. We fear there are thousands besides Roman Catholics who, in heart, look to the church, if not for salvation, at least to be a stepping-stone thereto. Hence the importance of seeing clearly that the materials of which God's assembly is composed are those possessing salvation, in whom is eternal life; so that whatever be the object of that assembly, it most certainly is not to provide salvation for its members, seeing that all its members are saved ere they enter it at all. God's assembly is a houseful of saved ones from one end to the other. Blessed fact! It is not an institution set on foot for the purpose of providing salvation for sinners, nor yet for providing for their religious wants. It is a saved, living body, formed and gathered by the Holy Ghost, to make known to "Principalities and powers in the heavenlies, the manifold wisdom of God," and to declare to the whole universe the all-sufficiency of the name of Jesus.
Now, the great enemy of Christ and the Church is well aware of what a powerful testimony the assembly of God is called and designed to yield on the earth; and therefore he has put forth all his hellish energy to quash that testimony in every possible way. He hates the name of Jesus, and everything tending to glorify that name. Hence his intense opposition to the assembly as a whole, and to each local expression thereof, wherever it may happen to exist. He has no objection to a mere religious establishment set on foot for the purpose of providing for man's religious wants, whether maintained by government or by voluntary effort. You may set up what you please. You may join what you please. You may be what you please; anything and everything for Satan but the assembly of God, and the practical expression of it in any given place. That he hates most cordially, and will seek to blacken and blast by every means in his power. But those consolatory accents of the Lord Christ fall with divine power on the ear of faith: "On this rock I will build My assembly, and the gates of hell shall not prevail against it."
2. This conducts us naturally to our second point, namely, What is the centre round which God's assembly is gathered? The centre is Christ—the living Stone, as we read in the Epistle of Peter, "To whom coming as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as living stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ" (chap. ii. 4, 5).
It is around the person of a living Christ then, that God's assembly is gathered. It is not round a doctrine, however true; nor round an ordinance, however important; but round a living, divine Person. This is a great cardinal and vital point which must be distinctly seized, tenaciously held, and faithfully and constantly avowed and carried out. "To whom coming." It is not said "To whichcoming." We do not come to a thing, but to a Person. "Let us go forth therefore untoHim" (Heb. xiii.). The Holy Ghost leads usonlyto Jesus. Nothing short of this will avail. We may speak of joiningachurch, becoming a member of a congregation, attaching ourselves to a party, a cause, or an interest. All these expressions tend to darken and confuse the mind, and hide from our view the divine idea of the assembly of God. It is not our business to join anything. When God converted us, He joined us by His Spirit to Christ and to all the members of Christ, and that should be enough for us. Christ is the only centre of God's assembly.
And, we may ask, is not He sufficient? Is it not quite enough for us to be "joined to the Lord?" Why add aught thereto? "Where two or three are gathered togetherin My name, there am I in the midst of them" (Matt. xviii. 20). What more can we need? If Jesus is in our midst, why should we think of setting up a human president? Why not unanimously and heartily allow Him to take the president's seat, and bow to Him in all things? Why set up human authority, in any shape or form, in the house of God? But this is done, and it is well to speak plainly about it. Man is set up in that which professes to be an assembly of God. We see human authority exercised in that sphere in which divine authority alone should be acknowledged. It matters not, so far as the foundation principle is concerned, whether it be pope, parson, priest, or president. It is man set up in Christ's place. It may be the pope appointing a cardinal, a legate, or a bishop to his sphere of work; or it may be a president appointing a man to exhort or to pray for ten minutes. The principle is one and the same. It is human authority acting in that sphere where only God's authority should be owned. If Christ be in our midst, we can count on Him for everything.
Now, in saying this, we anticipate a very probable objection. It may be said by the advocates of human authority, "How could an assembly ever get on without some human presidency? Would it not lead to all sorts of confusion? Would it not open the door for everyone to intrude himself upon the assembly, quite irrespective of gift or qualification?
Our answer is a very simple one. Jesus is all-sufficient. We can trust Him to keep order in His house. We feel ourselves far safer in His gracious and powerful hand than in the hands of the most attractive human president. We have all spiritual gifts treasured up in Jesus. He is the fountain-head of all ministerial authority. "He hath the seven stars." Let us only confide in Him, and the order of our assembly will be as perfectly provided for as the salvation of our souls. This is just the reason of our connecting, in the title of this pamphlet, "The all-sufficiency of the name of Jesus" with the "Assembly of God." We believe that the name of Jesus is, in very truth, all-sufficient, not only for personal salvation, but for all the exigencies of the assembly—for worship, communion, ministry, discipline, government, everything. Having Him, we have all and abound.
This is the real marrow and substance of our subject. Our one aim and object is to exalt the name of Jesus; and we believe He has been dishonored in that which calls itself His house. He has been dethroned, and man's authority has been set up. In vain does He bestow a ministerial gift; the possessor of that gift is not free to exercise it without the seal, the sanction, and the authority of man. And not only is this so, but if man thinks proper to give his seal, his sanction and authority, to one possessing not a particle of spiritual gift—yea, it may be, not a particle of spiritual life—he is nevertheless a recognized minister. In short, man's authority without Christ's gift makes a man a minister; whereas Christ's gift without man's authority does not. If this be not a dishonor done to the Lord Christ, what is?
Christian reader, pause here, and deeply ponder this principle of human authority. We confess we are anxious you should get to the root of it, and judge it thoroughly, in the light of Holy Scripture, and the presence of God. It is, be assured of it, the grand point of distinction between the principles of the assembly of God and every human system of religion under the sun. If you look at all those systems, from Romanism down to the most refined form of religious association, you will find man's authority recognized and demanded. With that you may minister; without it you must not. On the contrary, in the assembly of God, Christ's giftalonemakes man a minister, apart from all human authority. "Not of men, neither by man, but by Jesus Christ, and God the Father, who raised Him from the dead." (Gal. i. I). This is the grand principle of ministry in the assembly of God.
Now, in classing Romanism with all the other religious systems of the day, let it, once for all, be distinctly understood that it isonlyin reference to the principle of ministerial authority. God forbid that we should think of comparing a system which shuts out the word of God, and teaches idolatry, the worship of saints and angels, and a whole mass of gross, abominable error and superstition, with those systems where the word of God is held up, and more or less of scriptural truth promulgated. Nothing can be further from our thoughts. We believe popery to be Satan's master-piece, in the way of a religious system, although many of the people of God have been, and may yet be, involved therein.
Further, let us at this stage plainly aver that we believe the saints of God are to be found in every Protestant community, both as ministers and members; and that the Lord uses them in many ways—blesses their work, service, and personal testimony.
And, finally, we feel it right to declare that we would not move a finger to touch any one of those systems. It is not with the systems we have to do; the Lord will deal with them. Our business is with the saints in those systems, to seek by every spiritual and scriptural agency to get them to own and act upon the divine principles of the assembly of God.
Having said thus much, in order to prevent misunderstanding, we return with increased power to our point, namely, that the thread of human authority runs through every religious system in Christendom, and that, in good truth, there is not a hair's breadth of consistent standing ground between the church of Rome and a true expression of the assembly of God. We believe that an honest seeker after truth, setting out from amid the dark shadows of popery, cannot possibly halt until he finds himself in the clear and blessed light of that which is a true expression of God's assembly. He may take years to travel over the intervening space. His steps may be slow and measured; but if only he follows the light, in simplicity and godly sincerity, he will find no rest between those two extremes. The ground of the assembly of God is the true position for all the children of God. Alas! they are not all there; but this is only their loss and their Lord's dishonor. They should be there because not only is God there, but He is allowed to act andrulethere.
This latter is of all-importance, inasmuch as it may be truly said, Is not God everywhere? And does He not act in various places? True, He is everywhere, and He works in the midst of palpable error and evil. But He is not allowed torulein the systems of men, seeing that man's authority is really supreme, as we have already shown. And in addition to this, if the fact of God's converting and blessing souls in a system be a reason why we should be there, then we ought to be in the church of Rome, for how many have been converted and blessed in that awful system? Even in the recent revival we have heard of persons being stricken in Roman Catholic chapels. What proves too much proves nothing at all, and hence no argument can be based on the fact of God's working in a place. He is sovereign, and may work where He pleases. We are to be subject to His authority, and work where we are commanded, My Master may go where He pleases, but I must go where I am told.
But some may ask, "Is there no danger of incompetent men intruding their ministry upon an assembly of God? And in the event of this, where is the difference between that assembly and the systems of men?" We reply, assuredly there is very great danger. But then such a thing would bedespite, not in virtue of, the principle. This makes all the difference. Yes, indeed, we have seen mistakes and failures which are most humiliating.
Let no one imagine that, while we contend for the truth concerning the assembly of God, we are at all ignorant or forgetful of the dangers and trials to which any carrying out its principles are exposed. Far from it. No one could be for twenty-eight years on that ground without being painfully conscious of the difficulty of maintaining it. But then the very trials, dangers, and difficulties only prove to be so many proofs—painful if you please, but proofs of the truth of the position; and were there no remedy but an appeal to human authority—a setting up of man in Christ's place—a return to worldly systems, we should without hesitation pronounce the remedy to be far worse than the disease. For were we to adopt the remedy, we should have the very worst symptoms of the disease, not to be mourned over as disease, but gloried in as the fruits of so-called order.
But blessed be God, there is a remedy. What is it? "There am Iin the midst." This is enough. It is not, "There is a pope, a priest, a parson, or a president in their midst, at their head, in the chair, or in the pulpit." No thought of such a thing, from cover to cover of the New Testament. Even in the assembly of God at Corinth, where there was most grievous confusion and disorder, the inspired apostle never hints at such a thing as a human president, under any name whatsoever. "God is the authorof peace in all the assemblies of the saints" (I Cor. xiv. 33). God was there to keep order. They were to look to Him, not to a man, under any name. To set up man to keep order in God's assembly is sheer unbelief, and an open insult to the Divine Presence.
Now, we have been often asked to adduce Scripture in proof of the idea of divine presidency in an assembly. We at once reply, "There am I;" and "God is the Author." On these two pillars, even had we no more, we can triumphantly build the glorious truth of divine presidency—a truth whichmustdeliver all, who receive and hold it from God, from every system of man, call it by what name you please. It is, in our judgment, impossible to recognize Christ as the centre and sovereign ruler in the assembly, and continue to sanction the setting up of man. When once we have tasted the sweetness of being under Christ, we can never again submit to the servile bondage of being under man. This is not insubordination or impatience of control. It is only the utter refusal to bow to a false authority—to sanction a sinful usurpation. The moment we see man usurping authority in that which calls itself the church, we simply ask, "Who are you?" and retire to a sphere where God alone is acknowledged.
"But, then, there are errors, evils, and abuses even in this very sphere." Doubtless; but if there are, we have the word of God to correct them. And hence, if an assembly should be troubled by the intrusion of ignorant and foolish men—men who have never yet measured themselves in the presence of God—men who boldly overleap the wide domain over which common sense, good taste, and moral propriety preside, and then vainly talk of being led by the Holy Spirit—restless men, whowillbe at something, and who keep the assembly in a continual state of nervous apprehension, not knowing what is to come next—should any assembly be thus grievously afflicted, what should they do? Abandon the ground in impatience, chagrin, and disappointment? give all up as a myth, a fable, an idle chimera? go back to that from which they once came out? Alas! this is what some have done, thus proving that they never understood what they had been doing; or if they had understood it, that they had not faith to pursue it. May the Lord have mercy upon such, and open their eyes that they may see from whence they have fallen, and get a true view of the assembly of God, in contrast with the most attractive of the systems of men.
But what is an assembly to do when abuses creep in? Correct them by the word of God. This is God's authoritative voice.
We are fully aware of the difficulties and trials connected with any expression of the assembly of God. We believe its difficulties and trials are perfectly characteristic. There is nothing under the canopy of heaven that the devil hates as he hates that. He will leave no stone unturned to oppose it. We have seen this exemplified again and again. An evangelist may go to a place and preach the all-sufficiency of the name of Jesus for the salvation of the soul, and he will have thousands hanging on his lips. Let the same man return, and, while he preaches the same gospel, take another step and proclaim the all-sufficiency of that same Jesus for all the exigencies of an assembly of believers, and he will find himself opposed on all hands. Why is this? Because the devil hates the very feeblest expression of the assembly of God. You may see a town left for ages and generations to its dark and dull routine of religious formalism—a dead people gathering once a week to hear a dead man go through a dead service, and all the rest of the week living in sin and folly. There is not a breath of life, not a leaf stirring. The devil likes it well. But let some one come and unfurl the standard of the name of Jesus—Jesus for the soul and Jesus for the assembly—and you will soon see a mighty change. The rage of hell is excited, and the dark and dreadful tide of opposition rises.
This, we most fully believe, is the true secret of many of the bitter attacks that have been recently made on those who maintain the principles of the assembly of God. No doubt we have to mourn over many mistakes, errors, and failures. We have given much occasion to the adversary in various ways. We have been a poor blotted epistle, a faint and feeble witness, a flickering light. For all this we have to be deeply humbled before our God. Nothing could be more unbecoming in us than pretention or assumption, or the putting forth of high-sounding ecclesiastical claims. The dust is our place. Yes, beloved brethren, the place of confession and self-judgment becomes us, in the presence of our God.
Still, we are not to let slip the glorious principles of the assembly of God because we have so shamefully failed in carrying them out: we are not to judge the truth by our exhibition of it, but to judge our exhibition by the truth. It is one thing to occupy divine ground, and another thing to carry ourselves properly thereon; and while it is perfectly right to judge our practice by our principles, yet truth is truth for all that, and we may rest assured that the devil hates the truth which characterizes the assembly. A mere handful of poor people, gathered in the name of Jesus, as members of His body, to break bread in remembrance of Him, is a thorn in the side of the devil. True it is that such an assembly evokes the wrath of men, inasmuch as it throws their office and authority overboard, and they cannot bear that. Yet we believe the root of the whole matter will be found in Satan's hatred of the special testimony which such an assembly bears to the all-sufficiency of the name of Jesus for every possible need of the saints of God.
This is a truly noble testimony, and we earnestly long to see it more faithfully carried out. We may fully count upon intense opposition. It will be with us as it was with the returned captives in the days of Ezra and Nehemiah. We may expect to encounter many a Rehum and many a Sanballat. Nehemiah might have gone and built any other wall in the whole world but the wall of Jerusalem, and Sanballat would never have molested him. But to build the wall of Jerusalem was an unpardonable offence. And why? Just because Jerusalem was God's earthly centre, round which He will yet gather the restored tribes of Israel. This was the secret of the enemy's opposition. And mark the affected contempt. "If a fox go up, he shall even break down their stone wall." And yet Sanballat and his allies were not able to break it down. They might cause it to cease because of the Jews' lack of faith and energy; but they could not break it down when God would have it up. How like is this to the present moment! Surely there is nothing new under the sun. There is affected contempt, but real alarm. And, oh! if those who are gathered in the name of Jesus were only more true in heart to their blessed Centre, what testimony there would be! What power! What victory! How it would tell on all around. "Where two or three are gathered together in My name, there am I." There is nothing like this under the sun, be it ever so feeble and contemptible. The Lord be praised for raising up such a witness for Himself in these last days. May He greatly increase its effectiveness, by the power of the Holy Ghost!
3. We must now very briefly glance at our third point, namely, what is the power by which the assembly is gathered. Here again man and his doings are set aside. It is not man's will choosing; nor man's reason discovering; nor man's judgment dictating; nor man's conscience demanding; it is the Holy Ghost gathering souls to Jesus. As Jesus is the only centre, so the Holy Ghost is the only gathering power. The one is as independent of man as the other. It is "where two or three aregathered." It does not say "where two or three aremet." Persons may meet together round any centre, on any ground, by any influence, and merely form a society, an association, a community. But the Holy Ghost gathers saved souls only to Christ.
An assembly may not embrace all the saints of God in a locality. In such a case they cannot be called the assembly of God in that place. But if they are assembled as members of the body of Christ, they occupy the ground of the assembly of God.
This is a very simple truth. A soul led by the Holy Ghost will gather only to the name of the Lord; and if we gather to aught else, be it a point of truth, or some ordinance or another, we are not in that matter led by the Holy Ghost. It is not a question of life or salvation. Thousands are saved by Christ that do not own Him as their centre. They are gathered to some form of church government, some favorite doctrine, some special ordinance, some gifted man. The Holy Ghost will never gather to any one of these. He gathers only to a risen Christ. This is true of the whole Church of God upon earth; and each local assembly, wherever convened, is the expression of the whole.
Now, thepowerin an assembly will very much depend upon the measure in which each member thereof is gathered in integrity of heart to the name of Jesus. If I am gathered to a party holding peculiar opinions—if I am attracted by the people, or by the teaching—if, in a word, it be not the power of the Holy Ghost, leading me to the true Centre of God's assembly, I shall only prove a hindrance,a weight, a cause of weakness. I shall be to an assembly what a waster is to a candle; and instead of adding to the general light and usefulness, I shall do the very reverse.
All this is deeply practical. It should lead to much exercise of heart and self-judgment as to what has drawn me to an assembly, and as to my ways therein. We are fully persuaded that the tone and testimony of an assembly have been greatly weakened by the presence of persons not understanding their position. Some present themselves there because they get teaching and blessing there which they cannot get anywhere else. Some come because they like the simplicity of the worship. Others come looking for love. None of these things are up to the mark. We should be in an assembly simply because the name of Jesus is the only standard set up there, and the Holy Spirit has "gathered" us thereto.
No doubt ministry is most precious, and we shall have it, in more or less power, where all is ordered aright. So also as to simplicity of worship: we are sure to be simple, and real, and true, when the divine presence is realized, and the sovereignty of the Holy Ghost fully owned and submitted to. And as to love, if we golooking for itwe shall surely be thoroughly disappointed: but if we are enabled tocultivateandmanifest it, we shall be sure to get a great deal more than we expect or deserve. It will generally be found that those persons who are perpetually complaining of want of love in others are utterly failing in love themselves; and, on the other hand, those who are really walking in love will tell you that they receive a thousand times more than they deserve. Let us remember that the best way to get water out of a dry pump is to pour a little water in. You may work at the handle until you are tired, and then go away in fretfulness and impatience, complaining of that horrible pump; whereas, if you would just pour in a little water, you would get in return a gushing stream to satisfy your utmost desire.
We have but little conception of what an assembly would be were each one distinctly led by the Holy Ghost, and gatheredonlyto Jesus. We should not then have to complain of dull, heavy, unprofitable, trying meetings. We should have no fear of an unhallowed intrusion of mere nature and its restless doings—nomakingof prayer—no talking for talking's sake—no hymn-book seized to fill a gap. Each one would know his place in the Lord's immediate presence—each gifted vessel would be filled, fitted, and used by the Master's hand—each eye would be directed to Jesus—each heart occupied with Him. If a chapter were read, it would be the very voice of God. If a word were spoken, it would tell with power upon the heart. If prayer were offered, it would lead the soul into the very presence of God. If a hymn were sung, it would lift the spirit up to God, and be like sweeping the strings of the heavenly harp. We should have no ready-made sermons—no teaching or preaching prayers, as though we would explain doctrines to God, or tell Him a whole host of things about ourselves—no prayingatour neighbors, or asking for all manner of graces for them, in which we ourselves are lamentably deficient—no singing for music's sake, or being disturbed if harmony be interfered with. All these evils should be avoided. We should feel ourselves in the very sanctuary of God, and enjoy a foretaste of that time when we shall worship in the courts above, and go no more out.
We may be asked, "Where will you find all this down here?" Ah! this is the question. It is one thing to present abeau idealon paper, and another thing to realize it in the midst of error, failure, and infirmity. Through mercy, some of us have tasted, at times, a little of this blessedness. We have occasionally enjoyed moments of heaven upon earth. Oh, for more of it! May the Lord, in His great mercy, raise the tone of the assemblies everywhere! May He greatly enlarge our capacity for more profound communion and spiritual worship! May He enable us so to walk, in private life, from day to day so as to judge ourselves and our ways in His holy presence, that at least we may not prove a lump of lead or a waster to any of God's assemblies.
And then, even though we may not be able to reach in experience the true expression of the assembly, yet let us never be satisfied with anything less. Let us honestly aim at the loftiest standard, and earnestly pray to be lifted up thereto. As to thegroundof God's assembly, we should hold it with jealous tenacity, and never consent for an hour to occupy any other. As to the tone and character of an assembly, they may and will vary immensely, and will depend upon the faith and spirituality of those gathered. Where the tone of things is felt to be low,—when meetings are felt to be unprofitable—where things are said and done repeatedly which are felt by the spiritual to be wholly out of place, let all who feel it wait on God—wait continually—wait believingly—and He will assuredly hear and answer. In this way the very trials and exercises which are peculiar to an assembly will have the happy effect of casting us more immediately upon Him, and thus the eater will yield meat, and the strong sweetness. We must count upon trials and difficulties in any expression of the assembly, just because it istheright and divine way for God's people on earth. The devil will put forth every effort to drive us from that true and holy ground. He will try the patience, try the temper, hurt the feelings, cause offence in nameless and numberless ways—anything and everything to make us forsake the true ground of the assembly.
It is well to remember this. We can only hold the divine ground by faith. This marks the assembly of God, and distinguishes it from every human system. You cannot get on there save by faith. And, further, if you want to be somebody, if you are seeking a place, if you want to exaltself, you need not think of any true expression of the assembly. You will soon find your level there, if it be in any measure what it should be. Fleshly or worldly greatness, in any shape, will be of no account in such an assembly. The Divine Presence withers up everything of that kind, and levels all human pretension. Finally, you cannot get on in the assembly if you are living in secret sin. The Divine Presence will not suit you. Have we not often experienced in the assembly a feeling of uneasiness, caused by the recollection of many things which had escaped our notice during the week? Wrong thoughts—foolish words—unspiritual ways—all these things crowd in upon the mind, and exercise the conscience, in the assembly! How is this? Because the atmosphere of the assembly is more searching than that which we have been breathing during the week. We have not been in the presence of God in our private walk. We have not been judging ourselves; and hence, when we take our place in a spiritual assembly, our hearts are detected—our ways are exposed in the light; and that exercise which ought to have gone on in private—even the needed exercise of self-judgment, must go on at the table of the Lord. This is poor, miserable work for us, but it proves the power of the presence of God in the assembly. Things must be in a miserably low state in any assembly when hearts are not thus detected and exposed. It is a fine evidence of the power of the Holy Spirit in an assembly when careless, carnal, worldly, self-exalting, money-loving, unprincipled persons are compelled to judge themselves in God's presence, or, failing this, are driven away by the spirituality of the atmosphere. Such an assembly is no place for these. They can breathe more freely outside.
Now, we cannot but judge that numbers that have departed from the ground of the assembly have done so because their practical ways did not comport with the purity of the place. No doubt it is easy, in all such cases, to find an excuse in the conduct of those who are left behind. But if therootsof things were in every case laid bare, we should find that many leave an assembly because of inability or reluctance to bear its searching light. "Thy testimonies are very sure; holiness becometh Thy house, O Lord, forever." Evilmustbe judged, for God cannot sanction it. If an assembly does not it is not practically God's assembly at all, though composed of Christians, as we say. To pretend to be an assembly of God, and not judge false doctrine and evil ways, would involve the blasphemy of saying that God and wickedness can dwell together. The assembly of God must keep itself pure, because it is His dwelling-place. Men may sanction evil, and call it liberality and large-heartedness so to do; but the house of God must keep itself pure. Let this great practical truth sink down into our hearts, and produce its sanctifying influence upon our course and character.
4. A very few words will suffice to set forth, in the last place, "theauthority" on which the assembly is gathered. It is the word of God alone. The charter of the assembly is the eternal Word of the living and true God. It is not the traditions, the doctrines, nor the commandments of men. A passage of Scripture, to which we have more than once referred in the progress of this paper, contains at once the standard round which the assembly is gathered, the power by which it is gathered, and the authority by which it is gathered—"the name of Jesus"—"the Holy Ghost"—"the word of God."
Now these are the same all over the world. Whether I go to New Zealand, to Australia, to Canada, to London, to Paris, to Edinburg, or Dublin, the Centre, the gathering Power, and the authority are one and the same. We can own no other centre but Christ; no gathering energy but the Holy Ghost; no authority but the word of God; no characteristic but holiness of life and soundness in doctrine.
Such is a true expression of the assembly of God, and we cannot acknowledge aught else. Saints of God we can acknowledge, love, and honor as such, wherever we find them; but human systems we look upon as dishonoring to Christ, and hostile to the true interest of the saints of God. We long to see all Christians on the true ground of the assembly. We believe it to be the place of real blessing and effective testimony. We believe there is a character of testimony yielded by carrying out the principles of the assembly which cannot be yielded otherwise, even were each member a Whitefield in evangelistic power. We say this not to lower evangelistic work. God forbid. We would that all were Whitefields. But then we cannot shut our eyes to the fact that many affect to despise the assembly, under the plea of going out as evangelists; and when we trace their path, and examine the results of their work, we find that they have no provision for the souls that have been converted by their means. They seem not to know what to do with them. They quarry the stones, but do not build them together. The consequence is that souls are scattered hither and thither, some persuing a desultory course, others living in isolation, all at fault as to true Church ground.
Now, we believe that all these should be gathered on the ground of the assembly of God, to have "fellowship in the breaking of bread and in prayer." They should "come together on the first day of the week, to break bread," looking to the Lord Christ to edify them by the mouth of whom He will. This is the simple path—the normal, the divine idea, needing, it may be, more faith to realize it, because of the clashing and conflicting elements of the present day, but none the less simple and true on that account.
We are aware, of course, that all this will be pronounced proselytizing, and party spirit, by those who seem to regard it as the verybeau idealof Christian liberality and large-heartedness to be able to say, "I belong to nothing." Strange, anomalous position! It just resolves itself in this: it issomebodyprofessingnothingismin order to get rid of all responsibility, and go with all and everything. This is a very easy path for nature, and amiable nature, but we shall see what will come of it in the day of the Lord. Even now we regard it as positive unfaithfulness to Christ, from which may the good Lord deliver His people.
But let none imagine that we want to place the evangelist and the assembly in opposition. Nothing is further from our thoughts. The evangelist should go forth from the bosom of the assembly, in full fellowship therewith; he should work not only to gather souls to Christ, but also bring them to an assembly, where divinely-gifted pastors might watch over them, and divinely-gifted teachers instruct them. We do not want to clip the evangelist's wings, but only to guide his movements. We are unwilling to see real spiritual energy expended in desultory service. No doubt it is a grand result to bring souls to Christ. Every soul linked to Jesus is a work done forever. But ought not the lambs and sheep to be gathered and cared for? Would anyone be satisfied to purchase sheep, and then leave them to wander whithersoever they list? Surely not. But whither should Christ's sheep be gathered? Is it into the folds of man's erection, or into an assembly gathered on divine ground? Into the latter unquestionably; for that, we may rest assured, however feeble, however despised, however blackened and maligned, is the place for all the lambs and sheep of the flock of Christ.