The Wall of Partition Removed

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This hindrance to the formation of the Body of a risen and ascended Christ was formally removed by God Himself in the cross of our Lord Jesus Christ, where He wrought redemption for His people. We read "For he is our peace, who bath made both one and hath broken down the middle wall of partition; having abolished in his flesh the law of commandments contained in ordinances: for to make (create) 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. 2:14-1614For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15Having 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; 16And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: (Ephesians 2:14‑16).)
The cross, then, besides being the scene where the Lord wrought redemption, was the removal of the difficulty, or wall of partition, which then existed between Jew and Gentile. It was the basis or groundwork for the formation of this Body, and to reconcile a people from both Jew and Gentile to God-giving access to both by one Spirit unto the Father (v. 18) the name by which God has revealed
Himself to each member of the body, in His Son Jesus Christ; as heretofore He had revealed Himself under the name of Jehovah to the one elect nation-the Jew. (Ex. 6:33And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them. (Exodus 6:3).)
All this, however, does not constitute a body. It only removes the hindrance, and is the ground or basis of the whole work, as of redemption. The next thing, therefore, which is wanted is to have the Head of the body in heaven, raised up from the dead-a glorified Man.
Head of the Body, in Heaven.
The remarkable quotation of the Eighth Psalm by Paul in Eph. 1:2222And hath put all things under his feet, and gave him to be the head over all things to the church, (Ephesians 1:22), will be helpful to us in understanding this-read verses 19-23: "The working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places... and hath put all things under his feet (quotation from Psa. 8), and gave him to be the head over all things to the Church, which is his body, the fullness of him that filleth all in all."
This headship is given, as Psa. 7 tells us, to a "Son of Man." And we discover who this Son of Man is in Heb. 2:66But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? (Hebrews 2:6), etc., where the Apostle quoting the Psalm, tells us that we do not yet see the grand result of all things being subject to Him. He says, "For in that he put all under him, he left nothing that is not put under him. But now we see not yet all things put under him, but we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor: that he, by the grace of God, should taste death for everything." Thus we find who this "Son of Man" is. It is Jesus. This brings us back to Eph. 1, where Paul quotes the Psalm. Christ, then, as Man glorified, has been taken up of God from the dead, and "seated in the heavenlies," "Head over all things, to the Church, which is his body," and is waiting there for the manifest assumption of this Headship, during which time the Body is here.
We have now the Head of the body in heaven, a glorified Man, as well as the wall of partition removed. But this does not yet constitute the Body; and before we look at it we must turn aside for a moment and see what Scripture says of union with Christ.
Union with Christ.
In the Old Testament times the saints were newborn, but they were not united to Christ; they possessed life, although the doctrine of it was not made known. The Abrahams and Davids, etc., all had new life imparted by the power of the Holy Ghost through God's word-they were saved by faith-lived and died in faith in God's promises of a Savior to come. But faith in itself is not union. We could not speak of a patriarch being united to a man at God's right hand by the Holy Ghost sent down; because there was no man to whom to be united-and "the Holy Ghost was not yet given, because Jesus was not yet glorified."- (See John 7:37-3937In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. 39(But 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 7:37‑39).) Even when Christ was here, a Man amongst men, there was no union between sinful men and the Lord. Hence He says, "Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit." (John 12:2424Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. (John 12:24).)
On the cross He enters in grace into the judgment under which man lay-bears the wrath, and all that the righteousness of God required; and in His death lays the ground that God may bring those whom He saves into a new state, through redemption, to Himself. He rises from the dead; having borne the wrath-ascends to heaven, and is glorified-a Man at God's right hand. The Holy Ghost was then sent down, and dwells in the Church.-Acts 2 He makes the body of the believer His temple.-(1 Cor. 4:1919But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power. (1 Corinthians 4:19).) He seals him-having believed-until the day of redemption.- (Eph. 1:13;4. 30.) He unites him to Christ-"He that is joined to the Lord is one Spirit"- (1 Cor. 6:1717But he that is joined unto the Lord is one spirit. (1 Corinthians 6:17)), anoints him-seals him-baptizes him with all other saints into one body (1 Cor. 12:1313For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:13), 2 Cor. 1:2121Now he which stablisheth us with you in Christ, and hath anointed us, is God; (2 Corinthians 1:21)). Hence union with Christ is by the Holy Ghost dwelling in the believer's body, and uniting him to Christ in heaven, since the accomplishment of redemption.
This union neither existed, nor was it even contemplated for the Old Testament saints in the counsels of God. If we turn to John 7:37-3937In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. 39(But 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 7:37‑39), we find the line drawn with great distinctness between what is now, and what was then. The Lord Jesus in the chapter cannot show Himself to the world: because His brethren, the Jews, did not believe in Him; and so He cannot bring in the Feast of Tabernacles, which is always used as a figure of the kingdom. The kingdom is then put off till another day, and instead of that, going up in secret He stood in the last day of the feast and cried, "If any man thirst, let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water.-(But 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)." The gift of the Holy Ghost to dwell in believers is thus brought in, and the kingdom which had been refused, is put off till another day.
The disciples were told by the Lord after He rose from the dead, to remain at Jerusalem for the promise of the Father, which they had heard of Him. (See Acts 1:4-54And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. 5For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. (Acts 1:4‑5).) This promise was made at length in John 14:16,17-2616And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; (John 14:16)
17Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. 18I will not leave you comfortless: I will come to you. 19Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. 20At that day ye shall know that I am in my Father, and ye in me, and I in you. 21He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. 22Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? 23Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. 24He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me. 25These things have I spoken unto you, being yet present with you. 26But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. (John 14:17‑26), ch. 15:26. The Holy Ghost-the "other Comforter" was to be given, and to this end it was positively expedient that Jesus should go away (ch. 16:7), otherwise He-the Holy Ghost-would not come. The Lord tells them in Acts 1:55For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. (Acts 1:5), "John truly baptized with water; and ye shall be baptized with the Holy Ghost, not many days hence." The Lord was seen of them for forty days after He rose from the dead (Acts 1:33To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: (Acts 1:3)), and there was an interval of ten days from His ascension, till the day of Pentecost (or fiftieth day) was fully come. When it came (Acts 2) the promise was fulfilled; and Peter tells the Jews (verses 32, 33), "this Jesus hath God raised up, whereof we are all witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear."
One Body, formed by the baptism of the Holy Ghost.
We have found that the Lord's promise-"Ye shall be baptized by the Holy Ghost not many days hence," was brought to pass on the day of Pentecost. The little band of disciples, at first some 120 (see Acts 1:1515And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,) (Acts 1:15)), then about 3,000 (Acts 2:4141Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. (Acts 2:41)), increased largely afterward (Acts 4), were baptized of the Holy Ghost, according to the Lord's promise; but still this was only the Jewish side of the blessing. In Acts 10 Peter opens the door to the Gentiles, bringing them into the same position and privileges, not merely as individuals, as one with those who had been thus baptized by the Holy Ghost. When they of Judea heard of this (Acts 11), Peter was called to account for what he had done, and he rehearsed the matter from the beginning to them.
Thus we have in the clearest way, the Jew and Gentile formed into one Body by the baptism of the Holy Ghost.
We have already seen that to Paul alone of all the Apostles was the revelation of this "mystery" committed (Eph. 3:66That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: (Ephesians 3:6), etc.) which had heretofore been "hid in God." (v. 9) -His eternal purpose. "That the Gentiles should be joint-heirs, and a joint body (with the Jews), and joint-partakers of his promise in Christ by the gospel."-Thus should the passage be read. He describes at length this Body in 1 Cor. 12:12-2712For 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. 13For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. 14For the body is not one member, but many. 15If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? 16And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? 17If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? 18But now hath God set the members every one of them in the body, as it hath pleased him. 19And if they were all one member, where were the body? 20But now are they many members, yet but one body. 21And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. 22Nay, much more those members of the body, which seem to be more feeble, are necessary: 23And those members of the body, which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness. 24For our comely parts have no need: but God hath tempered the body together, having given more abundant honor to that part which lacked: 25That there should be no schism in the body; but that the members should have the same care one for another. 26And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it. 27Now ye are the body of Christ, and members in particular. (1 Corinthians 12:12‑27), where he says, "For as the body is one, and hath many members, and all members of that one body, being many, are one body, so also is (the) Christ. (This name, "the Christ," is here applied to the members and head, as to Adam and his wife, jointly, in Gen. 5:22Male and female created he them; and blessed them, and called their name Adam, in the day when they were created. (Genesis 5:2)). 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 been all made to drink into one Spirit, for the body is not one member, but many, etc., etc. Here both Jew and Gentile lose their places, as such, and are brought into one body, and united by the Holy Ghost to each other and to Christ, the Head, a Man glorified.
Now this body is in the world, as is the Holy Ghost, whose presence constitutes it. It is not in heaven. The Head is in heaven, and the members have a heavenly position in union with Him; in fact, they are in the world. This body has been passing along through the world; its unity maintained as perfectly as the day in which the presence of the Holy Ghost first constituted it. Nothing has ever marred its unity. True, the outward manifestation of this body, by the oneness of those who compose it, is gone; true that the "house of God," as it first appeared in the world, has drifted into what is likened to a "great house" (2 Tim. 2:19-2219Nevertheless 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. 20But 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. 21If 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. 22Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. (2 Timothy 2:19‑22)), true that all that was thus committed to man's responsibility has, as ever, failed. But the body of Christ was in the world then-was here through the dark middle ages-is now in the world; remaining all through the ruin of the professing church; its unity perfectly maintained by the Holy Ghost, who, by His presence and baptism constitutes it; for He as ever maintains the unity of the body of Christ!
Let me put a figure before my reader, which will convey simply the fact that the entire number of saints in the world at any given time (just as you read these words, for instance), indwelt by the Holy Spirit, is that which is recognized of God as the Body of Christ. Let us suppose a regiment of soldiers, a thousand strong, goes to India, and serves there for many years. All those who compose that regiment die off, or are slain in battle, and their places filled up by others-the numerical strength of the regiment is kept up-after years of service, the time comes for it to return home-not a man who went out is in it now, and yet the same regiment returns without change of its number, or facings, or identity. Thus with the Body of Christ. Those who composed it in the days of Paul, are not here, yet the body has passed along, through the last eighteen centuries, the members of it dying off, and the ranks filled up by others, and now at the end of the journey the body is here-the Holy Ghost who constitutes its unity, being here, as perfect in its unity, as it ever was.
Now it is quite true that all the saints between those two great events are of the body of Christ-of it in the mind and counsel of God. But those who have died have lost their present actual connection with the body, having passed away from the sphere where, as to personal place, the Holy Ghost is. They have ceased to be in its unity. The bodies of the saints who have died, once the temples of the Holy Ghost, are now in the dust, and their spirits are with the Lord. Their bodies not being yet raised, they do not now enter into account of the body as now recognized of God. As those on the retired list of an army, they have passed into the reserve, or freedom from service, as it were, out of the scene now occupied by the Holy Ghost sent down from heaven. We read, "If one member suffer, all the members suffer with it," etc. (1 Cor. 12:2626And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it. (1 Corinthians 12:26)), the dead do not suffer. The passage treats of those who are alive here, in a place where they may do so.
Thus the body of Christ, as now recognized of God, embraces all believers here upon earth, at the moment I write, as at any given moment. 1 Cor. 12 treats of the church of God upon earth; healings, etc., are not set in heaven.
The difficulty with many is not reading Scripture as God's mind at any given moment-speaking of a thing before His eyes. The Apostles spoke of a thing before their eyes; they never looked for a long continuance of the Church; they looked for the Lord's coming. All was viewed as contemplating this, though prophetically ruin was predicted, and felt as it came in.
What an amazing truth! Although the oneness prayed for by the Lord Jesus in John 17 has almost vanished away; and man's unfaithfulness, yea the unfaithfulness of God's people, under the highest blessing ever vouchsafed to them in this world, has been shown in the almost entire obliteration of that oneness which the Son demanded of the Father. Although all that men could do to mar it has been done, still there is that which never changes, never fails, and never is spoiled; because (are we not ashamed to say it) it is not in our power to do so, for it is kept, as it is constituted, by the presence and baptism of God the Holy Ghost-the body of Christ, in the world!
How blessedly do we find Christ's prayer for their oneness answered in Acts 2;4 We read there, they lifted up their voices with one accord. "The multitude of them that believed were of one heart and of one soul." His prayer was answered for the little moment, "that they all may be one," as in practice they were. But soon, indeed, did this oneness of practice fail. Then we find, in chapter 9, Saul of Tarsus, afterward Paul the Apostle, called out to reveal to us something that could never fail-the unity of the Spirit-the body of Christ.
The difference between oneness and unity is important; because we are exhorted "to endeavor to keep the unity of the Spirit in the bond of peace." To endeavor to keep practically that which exists in fact, by the presence of the Spirit of God. Not to make a unity but to keep, by the bond of peace, that unity which exists by the Holy Ghost.
The Lord's Supper.
The Apostle Paul received, as we have also seen, a special revelation with respect to the Lord's Supper. He was the vessel chosen of God to reveal to us the mystery of Christ and the Church. He alone of all the sacred writers speaks of the Body of Christ. We read in 1 Cor. 10:16,1716The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? 17For we being many are one bread, and one body: for we are all partakers of that one bread. (1 Corinthians 10:16‑17), "The cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ? for we, being many, are one bread, one body; for we are all partakers of that one bread" (or rather "loaf"). Here we learn that the Lord's supper is the symbol or expression of the communion of the body of Christ. (Of course we speak of it now as the Lord's table in the truth of the divine revelation concerning it.) There is immense importance in this truth. Because we learn that although the professing church has distorted the Lord's Supper into a means of grace, and a life-giving sacrament, and a fresh sacrifice, in fact almost everything but what it is, still, if the Lord's table is spread according to God's mind, and as such, it expresses the communion of the one body of Christ, which is here in the world.
If only two or three Christians in a place are gathered together in the name of the Lord Jesus as members of the one body of Christ, by one Spirit, to eat the Lord's Supper, they are a true, even though feeble expression of the one body. It is as in the communion of the one body, they break the one loaf, which is the symbol of the fellowship of the whole body on earth.
Many have thought that they could now come together as individuals merely, to break bread. But such a ground is unknown in Scripture, since the revelation of the truth concerning the Church of God, through the Apostle Paul. The ground of the unity of the Spirit of God in the body of Christ is the only one we can take, except in ignorance or in disobedience to the revealed will of God. I must either own what I know to be here-to exist in the world-as a fact, i. e., the one body of Christ, formed by the one Spirit of God; or I must disown it, which is indeed a very solemn matter.
Coming together as disciples has been done in ignorance of these divine principles; and the Lord is very patient with us, in waiting upon us in our slowness to learn His mind. But when I learn the truth, and have my understanding opened to see what I am before God, a member of the body, by one Spirit, it is not taking up new ground in our mode of meeting together; but rather defining in its full sense what we really are, and discovering with this, all the responsibilities attaching to such a wonderful truth. I learn my responsibility to own and recognize all others who are thus owning and acting upon (however weakly it may be) the grand truth of one body, by one Spirit. It gives me a divine resting-place for my feet in the midst of the confusion of Christendom; a reality which will keep my soul steady in the midst of every ruin. It is the only thing which can do this.
Coming together as individual Christians merely to break bread, is simply impossible in obedience to the Lord. If done in ignorance, well-but with the knowledge of this unity, to do so would be the disowning of God's highest truth, next to Christ. How far from reconstructing anything is all this; for the body of
Christ does not want re-construction from my hands. The Spirit of God constitutes it, by His presence and baptism, and its unity has never failed. I therefore merely own in practice what I know to be here in fact, but I cannot do it as an individual where there are other members of the body of Christ. Both must be together, if grace is given for it, as the body, i. e., on the ground and principle of it. Besides all this our being together, and our owning this, does not pretend to manifest anything. This would be towards the world. I seek not to manifest, but to express what I am in common with all the other members-the body of Christ-in the symbol of its unity, the breaking of one loaf.
"Endeavoring to keep the Unity of the Spirit."
"I, therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the uniting bond of peace. There is one body and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all." (Eph. 4:1-61I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, 2With all lowliness and meekness, with longsuffering, forbearing one another in love; 3Endeavoring to keep the unity of the Spirit in the bond of peace. 4There is one body, and one Spirit, even as ye are called in one hope of your calling; 5One Lord, one faith, one baptism, 6One God and Father of all, who is above all, and through all, and in you all. (Ephesians 4:1‑6).)
There is an expression which is used often to convey a right thought, but which you do not find in Scripture, i. e., "the unity of the body." "There is one body," the unity of which is constituted by the Holy Ghost Himself; and we are exhorted to endeavor to keep this "unity of the Spirit (not 'unity of the body') in the bond of peace." If we were exhorted to endeavor to keep the unity of the body, we would be obliged to walk with every member of Christ, no matter in what association he might be found, or whatever his practice might be-no evil whatever would give us a warrant to separate from him. The endeavor to keep the unity of the Spirit necessarily keeps in the company and association with a divine Person here upon earth.
If the Church of God were in a healthy state, there would be no difference practically in the expressions "unity of the body" and "unity of the Spirit." The Holy Ghost Himself dwelling in the Church constitutes its unity, and practically embraces all the members of Christ. If the Church was walking in the Spirit, the healthy action of the whole would be unimpaired. Still the unity remains, because the Spirit remains, even when the oneness, and healthy practice of the body as a whole, is gone. The unity of a human body remains when a limb is paralyzed-but where is the oneness? The limb has not ceased to be of the body, but it has ceased to be in the healthy articulation of the body. Hence many Christians, while members of the body of Christ, are not endeavoring to keep the unity of the Spirit in the bond of peace.
How then, is the unity of the Spirit to be observed? What is "endeavoring" to do so? What is faithfulness to the nature of the Church, Christ's body, in an evil day? It is first by Separation from Evil. My first duty must be to "depart from iniquity." It may be moral, or doctrinal evil, evil assuming many shapes; I separate myself from it, to Christ. Thus separated, I find myself in the fellowship of the Spirit of God. Associated with the Holy Ghost here upon earth. He glorifies Christ, and disassociates me from everything contrary to Christ: associating me with that which is according to Christ. Thus it ceases to be a question of Christ's members altogether, and becomes entirely a question of Christ, and of the Spirit of God, whom He glorifies. The notion that I may be wittingly associated with an evil principle, or doctrine, or practice, and undefiled, is any unholy notion. I may be perfectly free from it myself, as not having imbibed it; but by practical association with it, I have left the fellowship of the Holy Ghost.
Thus separated into fellowship of the Holy Ghost-the Spirit of holiness and Spirit of truth, we find others who have done the same, and so we can be together happily in the unity of the Spirit of God.
The primary step then must be, "Let him that nameth the name of the Lord depart from iniquity." (2 Tim. 2:1919Nevertheless 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. (2 Timothy 2:19).) Members of Christ are mixed up with much evil on all sides. I must separate myself from such, to walk in the fellowship of, and unity of, the Spirit, who keeps me in company with Christ, the Head.
In an evil day, when the faithful endeavor, through grace, to' keep the unity of the Spirit in the bond of peace, the practice of the fellowship and unity of the Spirit is necessarily a narrow pathway, entirely apart from evil, and excluding evil from its midst, while, in the breadth of its principles, it contemplates the whole Church of God. Wide enough in principle to receive every member of Christ, all over the world; narrow enough to exclude evil most carefully from its midst. Anything short of this breadth is a sectarian principle, and ceases to be of the Holy Ghost; while the breadth of the principle contemplates every member of Christ. Those gathered thus in the unity of the Spirit, necessarily are jealous, with godly jealousy, lest anything should be admitted, either of doctrine or practice, or witting association with such, that would put those who admitted it practically out of the fellowship of the Spirit.
Now this "endeavor" does not confine itself to those only who have come together thus in separation from evil, and fellowship of the Holy Ghost. It is not observed merely one towards the other. Its aspect is towards, and has in view, every member of Christ, in whatsoever association he may be-even those not thus gathered in the fellowship of the Spirit. Those who are thus maintaining the truth, are by this showing their truest and most faithful love to those who are not practically with them. Abiding in the light, in uncompromising fidelity to Christ, and fellowship in the Spirit of God, is their truest love to their brethren. They do not compromise the light and truth of their position by leaving it for the darkness; but, if they have grace, they win their brethren into the light, to walk with them in the truth likewise.
Through the Lord's great mercy, this "endeavoring to keep the unity of the Spirit in the bond of peace" has been accorded to His saints, and many have had faith, in seeing the pathway, to embrace it. When such exists, the effort many have made to take a place outside, and independently of those who have been thus led of the Lord, is merely the self-will of man, and to be treated as such.
If the simplest saints, as has frequently been the case, have been drawn together in the Lord's name-even without any intelligence of what the ground of one body, one Spirit, is-of necessity it binds them to all those elsewhere, who have been before them in the way, because subjects of like action of God's Spirit, and who may have learned the more fully Divine ground of gathering. They may slip away very easily from it, and get linked up with evil, if not watchful; and the enemy works incessantly to this end. But it is utterly untenable to suppose that they can intelligently maintain a divine ground of gathering, and ignore what the same Spirit has wrought amongst others before them.
Scripture admits of no such independency. To maintain an independent position, is to accept one which puts them practically out of the unity of the Spirit. Very probably such had come together at first in the energy of the Holy Ghost, in all simplicity, as a gathering in the name of the Lord. By falling into such a course they slip away from the company and fellowship of God's Spirit. They had begun in the Spirit, and have ended, or are on the way to it, in the flesh.
Walking in the fellowship and unity of the Spirit, involves distinct separation from all who are not in practice doing so likewise. This tries the saints much at times. The enemy uses it to alarm the weaker saints. The cry of want of charity is at once raised. But when it becomes a question of being in the fellowship of the Spirit of God, it ceases to be a question of brethren merely. If those who are otherwise holy in practice will not walk therein; and others have had light and grace to do so, it must involve separation on the part of the latter. To the flesh this is terrible. But human love must not be mistaken for divine love; and fellowship of Christians, for the fellowship in the Holy Ghost.
The Holy Ghost will not bend Himself to our ways, or be in fellowship with us; we must bend our ways into practical fellowship with Him. Therefore Peter bids us to add "to brotherly kindness, love" (2 Peter 1:77And to godliness brotherly kindness; and to brotherly kindness charity. (2 Peter 1:7)). Brotherly kindness will sink into mere love of brethren, because we like their society, if not guarded by the divine tie which preserves it as of God. God is love, and God is light; and, "if we walk in the light, as He is in the light, we have fellowship one with another." To exact brotherly love in such a manner as to shut out the requirements of that which God is (and He dwells in the church by His Spirit), and of his claims upon us, is to shut out God in the most plausible way, in order to gratify our own hearts.
Church, to judge every position in which they may be, which practically puts them outside the unity of God's Spirit. The Lord Jesus gave Himself to redeem you; and not only so, but He died, "that he might gather together in one the children of God that were scattered abroad" (John 11:5252And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. (John 11:52)). It ought to be on our hearts all day long, that that is scattered which Christ died to gather. He will surely gather them in heaven; but He died to gather them together in one, now. It can be but in keeping the unity of the Spirit of God; and if not thus, it is not what He died to effect. If it is not gathering with Christ, it is scattering, however plausible and well it may look in the eyes of men. God is working graciously in many places; and the enemy is working, too, to try and mystify souls just emerging out of darkness, and link them up with the principles of neutrality, indifference, and independency; anything but the truth.
The Discipline of the Assembly.
I would for a moment refer to the divine competency of the saints thus gathered in carrying out the discipline of the Assembly; to keep outside everything not of the Spirit of God.
We read, "What have I to do to judge them also that are without? Do not ye judge them also that are within? But them that are without God judgeth. Therefore put away from among yourselves that wicked person." (1 Cor. 5:12-1312For what have I to do to judge them also that are without? do not ye judge them that are within? 13But them that are without God judgeth. Therefore put away from among yourselves that wicked person. (1 Corinthians 5:12‑13).) Now this divine competency remains unchanged. Nay, it is binding on the saints. The Lord holds them responsible for this. The thought has occurred to some, "Is not this putting out from the body, if we are gathered together as such, i. e., on such a ground?" I reply, it is not. Scripture makes no difficulty in the matter whatever; it says "from among yourselves," not "from the body" -which could not be done. Otherwise there would be no means left to exclude evil from the midst of the two or three men gathered together in the name of the Lord Jesus. Paul could, by the Lord's authority, deliver the evil person to Satan, for the destruction of the flesh; the Assembly's duty is to put out from amongst themselves, and goes no further than this.
The Apostle addresses to the Corinthians this responsibility, binding it upon "all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours (1 Cor. 1:22Unto 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 Corinthians 1:2)); recognizing them (1 Cor. 12:2727Now ye are the body of Christ, and members in particular. (1 Corinthians 12:27)) as gathered together on the ground and principles of the one body of Christ; and unless we can remove that Scripture (1 Cor. 5) from the word of God, the divine competency and authority for this remains unchanged.
The Reception of the Brethren.
The simple and blessed title to be at the Lord's table is, Confession of, and membership of Christ, with holiness of walk. There is no other-no inner circle. The intelligence of those received, while good in its place, has nothing whatever to do with their reception. Those that receive should be intelligent in what they are doing, and that those whom they are receiving are members of Christ. The moment they look for intelligence in those who seek communion, it is they who cease to be intelligent. But there is a distinction to be observed in dealing with those who have had to do with evil associations, in jealous care for the Lord's name; those who are wittingly associated with evil, and those unwittingly linked up with it. We read, "of some have compassion, making a difference, and others save with fear, pulling them out of the fire, hating even the garment spotted by the flesh." (Jude 2222And of some have compassion, making a difference: (Jude 22),23.)
The basis and principle of the unity of the Spirit, thus contemplated, embraces the whole Church of God. The fact of those who have been mixed up with evil, or worldly systems, seeking fellowship, shows that they are separating themselves to the Lord. This should meet with a ready response. The more deeply the saints are conscious of the divine character of the place they have been called into by the Lord's grace, the more ready will be the response of the heart towards all Christ's members. At the same time they will grow in the strength and conviction of the holiness that belongs to God's habitation through the Spirit; and, by His grace, will watch against the wiles of the enemy in the seeking to let in that which would grieve the Spirit of God, and hinder the Lord in manifesting His presence in their midst.
The Lord in His mercy keeps His saints and faithful ones true and devoted to Him in these evil days. They may be but a remnant; but there are two things which ever marked the faithful remnant at any time, 1st, Devotedness to the Lord; 2nd, Strictest attention to fundamental principles. We find, too, that they were ever the objects of His special attention and care. Their very feebleness drew this forth the more strikingly. It was with them He identified Himself most specially. They have but a "little strength"-but through His mercy they have used it; and it has brought them into the spot where He is. The Lord give them to keep His word, and not deny His name-to hold fast that which they have, that no man take their crown. Amen.
Note.-In the Apocalypse, we find certain local Assemblies addressed; but never the "Assembly of God."