IN full accord with what has been shown from the Gospel of John and from the Pauline epistles are the facts presented in the Acts of the Apostles. The disciples were born of God and had genuine faith. From deep anguish they had joy in their risen Lord. But as yet they were awaiting “the promise of the Father, which [said he] ye have heard of me. For John baptized with water; but ye shall be baptized with the Holy Spirit not many days hence” (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)). They had not yet His personal presence so as to make them one. They were living units, but did and could not yet possess the promised unity. Saints of God individually, they were soon in virtue of one Spirit to be baptized into one body, Christ's 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)). Meanwhile they all gave themselves, Mary &c. with them, to persevering prayer.
When the day of Pentecost was a-fulfilling (chap. 2.), the wondrous answer came. The Holy Spirit, attended by significant tokens, filled them all; and they began to speak with other tongues. Devout Jews from every nation were then dwelling at Jerusalem, who could recognize their own languages in Galilean lips telling out the mighty things of God, not in creation now, but in redemption. Nor was there only the church of God but the gospel of grace. For to those pricked in heart by the truth preached and saying, “What shall we do?” the word was, “Repent ye, and be baptized each of you in (or on) the name of Jesus Christ for remission of sins, and ye shall receive the gift of the Holy Spirit” (ver. 38). Thus was the blessing to go on, as it began; the saintly status precedes the grace which established unity and gifts Repentance unto life, and washing away of sins in baptism, were followed by not gifts merely but the Holy Spirit given.
Thus were added about 3,000 souls that day; and they persevered in the teaching and fellowship of the apostles, in the breaking of bread and the prayers. It was not a human or voluntary association, but a divine institution of unequaled character, the one body of Christ. “And the Lord was adding together [the true text] daily those that should be saved” (cf. ver. 47 with 44). Baptism was the mark or sacramental badge for the individual; the Lord's Supper, for the communion of saints as one body (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)).
But beyond controversy the article of the church stood, not on the truth of justification by faith, but on the presence and action of the Holy Spirit. When this was a new thing, grace gave plain, characteristic, and irrefragable proofs. These do not seem continued beyond the apostolic era and the close of the N. T. canon, which supplied henceforward the weightier attestation of permanent authority in God's word. At first, as Christ, so also His own, had favor with all the people; for unselfish love, happiness, and holiness, all hanging on the name of the crucified but exalted Jesus, told on conscience and heart, to say nothing of wonders and signs.
But as the work grew, the Jewish rulers became exasperated and threatened in vain; for with great power the apostles bore witness to the resurrection of the Lord Jesus, and great grace was upon them all. Lying was sternly judged “within” as lying to the Holy Spirit, for God was there as never before (Acts 5:44Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. (Acts 5:4)). Signs were yet more abundant subsequently, as before the place wherein they were assembled shook in answer to their praying. Yea, their baffled religious adversaries might imprison or beat the apostles, but what could be done with men rejoicing to be counted worthy of dishonor for the Name? And every day in the temple and at home they ceased not preaching and teaching Jesus the Christ. The over-whelming appeal of Stephen to the Jews, always resisting the Holy Spirit as their fathers did, drew out their hatred unto blood; and all the saints were scattered save the apostles. But thereon the free action of the Spirit in the work of the gospel went forward outside the Jews. Even Saul, who had consented in his blind fury to Stephen's murder, was called as apostle to the Gentiles (Acts 9), and pre-eminently became also minister of the church, whose union with Christ was conveyed in our Lord's words at his conversion, “I am Jesus, whom thou persecutest.”
Now no one disputes that the saints assembled at first in private houses to remember the Lord in His supper, the center of their worship. It was expressly κατ’οἶκον “at home,” in contrast with the temple (Acts 2:4646And 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, (Acts 2:46)); and there would they teach the disciples, if not preach more openly (ver. 42). Ere long, even in Jerusalem, they might need a hundred upper chambers instead of that one which sufficed before Pentecost. Unity does not at all depend on all assembling within a single apartment. This would make it material. It is really in the power of the Holy Spirit. Hence coming together τὸ αὐτὸ (1 Cor. 11:2020When ye come together therefore into one place, this is not to eat the Lord's supper. (1 Corinthians 11:20)) admits of as many localities as suited the convenience of saints dwelling sometimes in all the quarters of an extensive city. No matter how numerous the assemblages might be, scripture (i.e. God's mind) regards the saints as the church met together for the same purpose. One Spirit, not theirs but God's, created and maintained the unity for the manifestation of God's glory in Christ. Hence we never hear of “churches” but solely of “the church” in a city as in Jerusalem, Antioch, Corinth, Ephesus, etc.; though we read of “the churches” of Judea, Galatia, Macedonia, Asia, etc.
The notion however of “churches” only on earth, contrasted with “the church” in heaven, is not only unfounded but opposed to the word of God. For this reveals, not alone the fact of local assemblies up and down the earth, but that the saints there are members of one body, in which they are set by God according to His will for His glory. That some are no longer alive but gone to be with Christ in no way clashes with the living fact; for the Spirit came down here to establish the unity. Even among men the regiment abides the same, though individual soldiers are there no more. Independency is therefore the direct negation of that unity of the saints in one body here below, throughout manifested once, which each and all are responsible to manifest, though it be now manifested only by few. There was but one communion on earth according to the Lord's will and the apostles' teaching. A Christian (when godly discipline forbade not) was member of the church everywhere; a pastor and teacher was Christ's gift wherever he might be. “God set” gifts in the church. Scripture recognizes no such thought as membership or gift in a church. Barnabas and Simeon Niger and Lucius, Manaen and Saul, labored together in Antioch; but so did such as visited Jerusalem or any other place. Intercommunion was the invariable rule, and liberty, not to say responsibility, of ministry in love. It was the right of Christ, not man's.
Undoubtedly there were also local charges, elders and deacons, in due time and place. In Jerusalem the “seven” were looked out by the multitude of the disciples, and appointed by apostolic laying on of hands. Scripture is silent how the elders there (Acts 11:30; 15:2-2930Which also they did, and sent it to the elders by the hands of Barnabas and Saul. (Acts 11:30)
2When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. 3And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. 4And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them. 5But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. 6And the apostles and elders came together for to consider of this matter. 7And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. 8And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; 9And put no difference between us and them, purifying their hearts by faith. 10Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? 11But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. 12Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. 13And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: 14Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. 15And to this agree the words of the prophets; as it is written, 16After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. 18Known unto God are all his works from the beginning of the world. 19Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: 20But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day. 22Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: 23And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia: 24Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment: 25It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26Men that have hazarded their lives for the name of our Lord Jesus Christ. 27We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. 28For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; 29That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well. (Acts 15:2‑29)) entered on their duties; but we know from Acts 14:2323And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. (Acts 14:23) that apostles chose them for the disciples, or an apostolic delegate like Titus (1:5) established them where the apostle could not act. In no case was there popular election of elders. It was a task too delicate and difficult for the saints as a company; and it demanded apostolic authority direct or indirect. As the disciples contributed their money, it was fitting that they should look out dispensers in whom they confided; it was for apostles or their delegates to choose overseers or presbyters, to whom the rest could give no authority.
The apostles derived authority as well as gift from Christ, the source of both. As Christ conferred the highest and widest authority on the apostles, so did they appoint presbyters or elders and deacons in their local places respectively; the one as a spiritual charge, the other in temporal things, as is fully explained by the apostle, not to the assembly, but to Timothy in the third chapter of his first Epistle. One sees in the quotation which Eusebius draws (H. E. iii. 23) from Clem. Alex. how far the truth was lost thus early; for how absurd to imagine the apostle John recurring to lots! a mode adopted before the Holy Spirit was given (Acts 1), as Chrysostom rightly acknowledges.
But local charge is in principle distinct from the gifts which the ascended Head of the body gave for the perfecting of the saints. Never do elders or deacons appear on any such ground. For the gifts flow direct from Christ, and are for His body wherever it may be. Nor does 1. Cor. 12. differ in this from Eph. 4, or Rom. 12 from Col. 2. And for this reason what unspeakable mercy to the saints! For the supply of those gifts which are of all moment depends on His grace and faithful care Who can no more fail now that He is on high, than when He came down to accomplish redemption for God's glory. In none of these scriptures can we restrain the church or the body to a local assembly, though a local assembly was wholly wrong if it did not represent it. The assembly on earth as a whole is contemplated; and in it, manifestly one body, the gifts were set. Hence the apostle treats it as no less visible than Jews or Greeks (1 Cor. 10:3232Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: (1 Corinthians 10:32)).
This is the unity which is supposed in the very weighty scripture of 1 Tim. 3:1515But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. (1 Timothy 3:15). “But if I delay, that thou mayest know how to conduct oneself in God's house, which is a living God's assembly, pillar and support of the truth.” Invisibility is out of the question. Responsible manifestation is the essence of what the apostle has before him and urgently presses. Nor would any other thought have been entertained, but for the practical ruin which so soon ensued, and the subsequent and deeper failure when the truth got swamped under tradition which was but precepts of men. Then began the desire to plead an invisible aggregate of saints within a visible mixed multitude, as if the church were only another Israel. The truth rather is that the church has departed from manifesting its original unity, according to the sad history of all the varied trials of man under responsibility here below. Who can see independent churches in the decree of Acts 15? Who can limit “all the flock,” or “the church of God” in Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28), to the city of Ephesus? The R. Catholics have abused the fact of the church as a visible unity everywhere to their own mere majority and the grossest sectarianism, heterodoxy, and idolatry. This does not justify Protestants in denying responsible and holy unity according to God's institution, or claiming license to set up churches independent one of another.
Are we then helplessly, hopelessly, bound by a chain of sin, either individually, or in our corporate place? If we turn away, as we are commanded, from those that create divisions and occasions of falling (Rom. 16:1717Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. (Romans 16:17)), is there no way by grace to stand approved when not merely schisms but sects appear (1 Cor. 11:18, 1918For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. 19For there must be also heresies among you, that they which are approved may be made manifest among you. (1 Corinthians 11:18‑19))? God has answered this very difficulty in 2 Tim. 2:19-2119Nevertheless 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. (2 Timothy 2:19‑21), which contemplates a state of disorder beyond rectifying. “Howbeit the firm foundation of God standeth, having this seal, The Lord knoweth them that are his, and, Let everyone that nameth the name of the Lord depart from unrighteousness. Now in a great house there are not only vessels of gold and silver, but also of wood and of earth; and some unto honor and some unto dishonor. If one therefore purge himself from these, he shall be a vessel unto honor, sanctified, meet for the master's use, prepared to every good work.”
Before the church began, the Lord had given the great assuring resource for the darkest day: “where two or three are gathered together unto my name, there am I in the midst of them” (Matt. 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20)). In the brightest day no privilege more pregnant of blessing. We cannot expect all saints to recognize their relationship as members, and to refuse every body save the one body of Christ; but we can believe and act in faith ourselves. This is not a sect, but the way to be kept from it, while we look to the Lord, and own the ruin in loving sorrow. For without a real share in Christ's sense of the dishonor done thus to His name, knowing the church's privilege, and seeking to realize it, only ends in pride, evil, and worse confusion.
We are free, not to say bound, to remember Him in the breaking of the bread, but only in the unity of His body, and therefore receiving all that are His, save where His discipline intercepts. “He that is not with me is against me; and he that gathereth not with me scattereth abroad” (Matt. 12:3030He that is not with me is against me; and he that gathereth not with me scattereth abroad. (Matthew 12:30)). Undoubtedly we need the Spirit of God to guide us aright in the midst of the scatterings and perplexities of Christendom; but we have Him dwelling in us, that living in the Spirit we may walk in the Spirit, not only as individuals but keeping His unity in the bond of peace. Obedience, according to the word of God, is the safe-guard of holiness in every way: to this we are sanctified by the Spirit.