This is a question raised in many heart,, by that which is passing around us—a question of the deepest interest in itself, even though circumstances did not make one feel the need of a clear and satisfactory answer. But the state of the professing world, now so much agitated on the question of the Church in every form, and in which a multiplicity, or movements (in general only creating more perplexity and questions in most souls) present themselves as the reply to the need which is felt of finding the truth on this point—this state of things, I say, will render a serious examination of what the word of God says on the subject useful to many. Enlightened by that only true light, they may, by learning at the fountain of light, while putting themselves in possession of the light itself, be able to judge calmly and soundly of all that presents itself as such, and, as a consequence, claims submission, or at least adherence, to the course which is proposed, as being according to it.
But this is not all. I doubt not but that God has not only permitted, but it has been His will, that this question should be raised, in order that His children may learn what is the extent, and what are the thoughts of His love; and that they may take morally, and with true christian devotedness, a position practically answering to His infinite goodness. For the question of the Church, seen as presented in the Bible, is one eminently practical. The position in which the Christian is placed by the very fact that he is a member of the Church of God, governs the affections, and forms the character. This consideration makes still more opportune a work which views the Church in the light of God's word. As a matter of fact, the question of the Church is generally presented as a question of the organization of some new body amongst Christians—a question of which the heart gets wearied. Hence it follows that many persons discard the subject altogether, as injurious to sanctification, and seek, and induce others to seek, spirituality by setting aside a point of which after all, it is evident, that the New Testament is full, and of which it, treats in terms which attach to such a point, great practical importance. In fine, if, as many serious Christians think, we are in the last times although circumstances can add nothing to the essential importance of truth, the fact that we find ourselves to be near the end of the age, makes its practical importance to be more felt. The obligation under which the wise virgins were, to watch and to keep their lamps ready at all times, became an imperative duty, when the cry had gone forth at midnight, " Behold, the Bridegroom cometh; go ye out to meet Him."
The considerations I have just presented will have clearly pointed out to the reader the object of this paper, namely, an examination of the teaching of the word of God on the subject of the Church, and of the practical results for our souls which flow thence. My aim is not to examine the basis of individual salvation, although the teaching of the word on the Church throws much light on this point. It is even of consequence to understand that they are distinct things; for God never passes by our individual responsibility, whatever privileges may be conferred upon us by being joined to an assembly. 'We are saved as individuals, although God may, if He sees fit, gather into one body those whom He saves Salvation is a thing which, though complete in Christ, supposes in the heart, of the person enjoying it, personal exercises, which go on necessarily and exclusively in his own conscience, and which bring his soul into immediate connection with God, and with-out which all relationship with Him—all happiness—the very existence of spiritual life—would be impossible. The intercourse between God and an intelligent and responsible soul, which before was in sin, necessarily supposes that consequent on the establishment of this new relationship, many things pass within which are for that soul alone. The special form which the relationship takes may add much-may give special character to it; and this is the case, but this does not do away with personal relationship. This is one of the essential differences between the truth of the word and the idea of the Church as it is viewed by the Romanist who, making ordinances the means of salvation, attaches salvation to being of the Church, instead of making the Church the assembly of those who are saved. If but one individual were saved, his salvation would be equally perfect and sure but he would be the Church. This (the Church) includes an additional thought, an additional relationship, to that of the saved individual. What is this thought? Let us lay aside human definitions, and cleave to the word.
The Church is something infinitely precious to Christ. He loved the Church, and gave HIMSELF for it, that He might sanctify and cleanse it with the washing of water by the word; that He might present it to HIMSELF a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy, and without blemish.” (Eph. 5) This is a revelation that make us feel the importance which God attaches to what He calls the Church. What an object of the affections of Christ—of His care: and how glorious will be the accomplishment; of the counsels of God respecting this Church! What a privilege to be part of it This passage teaches us, moreover, that there is, in the union of Christ and the Church all the intimacy that exists between a husband and a wife beloved—a feeble figure after all of the reality of this great mystery—that we are thus members of His body, of His flesh and of His bones; the Church holds to Christ the place which, Eve held with regard to Adam—the figure of Him that was to come; who was associated with Adam in the enjoyment of all that had been conferred on Him by God.
This last thought, it is true, is only suggested here by the analogy of the position of Eve, used by the apostle to represent that of the Church; but it is taught as a doctrine elsewhere. It, is natural to suppose, that what holds so prominent a place in the mind of God should be found more than once in the word; and such we shall find to be the case in passages, the bearing of which we will presently consider. At the same time, it will be easily understood, by the nature of the thing itself, that this position is quite peculiar; that such an association with Christ is a special object of the counsels and purposes of God; for the place of a bride, like that of Eve, is a very special one.
She is not the inheritance; she is more than a child, however dear, as a child, she may be to the father.
It is a higher thing than being God's people, though both may be true at the same time. It is difficult to imagine anything more closely linked with self than one's own wife, one's own body.
"No man," says the apostle to express it, "ever yet hated his own flesh." It is one's self, It must be evident to the reader, that from such a relationship must How immensely practical consequences; because it is connected at the same time, with the closest affections, and the most absolute duties. The Lord Himself expresses the force of the position of His Church, the first time He speaks of it in a formal manner after the commencement of its existence, when He says, " Saul, Saul, why persecutest thou ME?"
Let us notice the three chief points presented by Eph. 5, which has suggested these reflections. First, Christ loved the Church, and gave Himself for it. It is redeemed at the cost of His blood, of His life, of Himself. Having thus purchased it exclusively for Himself, He begins, secondly, to fashion it, to sanctify it, that it may be according to His own heart's desire; that He may, in the third place, present it to Himself a glorious Church, without the least thing unbecoming the glory, or that might offend the eye or the heart of her Divine Bridegroom. There is here a test moray to the divinity of 'JESUS, so much the more remarkable as it is only by the way: and the allusion is made as to a known truth God, having formed Eve, presented her to the first Adam; but Christ Himself presents the Church to Himself; because if He be the Second Adam, He is at the same time the One who can present it to Himself as being the Author of its existence, of its beauty, and of the perfection in which it must appear in heaven, to be worthy of such a Bridegroom, and of the glory that is there.
We will consider its history farther on: but we may already observe here, that whatever may be the circumstances through which the Church is called to pass, she is always considered as a whole, as much while she is being purified by the word upon earth, as when she is presented glorious to her Bridegroom in heaven. The redemption of this body by the blood of the cross was made upon earth.
Her purification through the word, by the Spirit, also takes place on earth. The glorious result, at the return of Christ, will take place in heaven, for which place she will have been made ready. Although the marriage has not yet taken place, the relationship has always existed as to its rights. I do not speak merely as regards the eternal counsels of God, but in fact as to the knowledge and the duties of those who were called. Since Christ purchased the Church to Himself (I speak of the fact, and historically now, always allowing time for the communication of the truth as to this, by the Holy Ghost), the Church has been His, as regards the conscience of those who were called to the enjoyment of this position. The relationship exists; and as Christ has always been faithful, the Church ought to have been so also. Her purification, on the part of Christ, had necessarily reference to this relationship, as this passage formally proves. It ought to have beef, viewed in the same light by Christians, by those who, alas may fail in this relationship as in all others. But their responsibility is in connection with the obligations that flow from it. The manner in which this truth must not upon the knowledge of an accomplished salvation, and upon sanctification, as well as upon the joy of hope, is plain. For with regard to the first, the existence of the Church is based on the fact that Christ has loved it, and given Himself for it. So that its purchase, its salvation and the gracious, perfect love of Him who redeemed it, with the end in view which cannot fail, of presenting it glory to Himself form the basis of its whole life—of its every-day relations.
It is not a people put to the test, by a rule given. The Church is the object of a perfect work through which Christ purchased it to Himself when it was enslaved to Satan, defiled, and guilty. It has no other responsibility, as the Church, but that which is based on its being the purchase of Christ. This tells her, no doubt, that, she ought to be entirely His: but if she ought to be His, it is because she is so already. The Christian, instructed of God in this doctrine, has the peaceful assurance (an assurance which gives a calmness that is the basis of the the sweetest affections) that he belongs to Christ, according to God's perfect love, and the efficacy of a work in which Christ—that His heart might have satisfaction in the object which the Father had given him—could not fail.
The influence of this truth in the conscience is equally great as regards sanctification; for it is the purification of that which already belongs to Christ in an absolute manner, in order that it may be fit to live with Him forever, a purification which extends consequently to the thoughts, the affections, and the manner of viewing things in all respects. Being wholly His, the Church has to do with Him in each movement of the heart, in each sentiment; if not, she fails in lieu relationship with Him, in every circumstance in which it, is not so. As to the result, which lie has in view, He will certainly no more fail in that, thanks be unto God, than tie has with regard to the redemption. He will present the Church to Himself without spot or wrinkle. But the heart of the Christian ought to respond to that work.
The influence of the relationship of the Church with Christ upon her hope, is no less great. She is outside the judgments which the coming of the Lord will bring upon the world—outside the course of the prophetic events which will take place in a world of which she forms no longer part. She awaits the happy moment when the Lord will call her, taking her to Himself to realize the glory and the joy of the relationship which she already knows by grace.
Such is the position of the Church, and her relationship with Christ. But there a consequence resulting from these, the figure of which we have seen in the connection in which Eve was placed with the creation, but on which I will make a few more remarks by the way. Christ, says the apostle, in Eph. 1, is the Head of the Church, " which is His body, the fullness of [or that which makes complete] Him that filleth all in all; that is to say, Christ is the Head, and the Church the body; and the body is the complement of the head to make up a man, so it is with Christ and tin Church: He as Head directing, exercising all authority over the Church, His body—but the Church, as the body, rendering complete the mystical man, according to the eternal counsels of God. For it is evident that this is no question about the divine person of Christ, but, in the counsels of God, Christ, as Head, would not have been complete without the Church.
Let us remark by the way, that it is this thought which was completely hid (hid in God) under the old covenant; and which is not found in the whole of the Old Testament. The idea of a Christ not perfect, simply in his own person as an individual would have been unintelligible to the most, advanced saint of the Old Testament. There was to be blessing under His government—but the being a, part of the Christ, as a member of His body would have been incomprehensible. The union between Jew and Gentile, which flows from it, will come before us afterward. Now the effect of such a union of the Church with Christ, has been to associate the Church in His dominion over all things and with all His glory, such as Ile received it as Mediator from His Father. And such is the force even of Eph. 1:21, 2221Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22And hath put all things under his feet, and gave him to be the head over all things to the church, (Ephesians 1:21‑22). which we have just quoted. That is why he sets forth the members of the Church as new creation: as being the fruit of that same power which placed Christ there. ( Chapter 1:19; 2:7.) And that is connected with the whole of chapter i., where the apostle has revealed the fixed purpose of God, as to the administration of the fullness of times wide', is that, He will gather together in one all things in Christ, both which are in heaven and which are on earth, in Him, in whom also we have obtained an inheritance. In the meantime, God has given us, who have believed before the manifestation of Christ, His Spirit, as the earnest until the redemption of the inheritance itself. Therefore the apostle shows that, in order that we might enjoy the inheritance with Christ we are the objects of the exercise of the same power which placed Him above all things, when He was in grace in our state and that in Him we are in His state. If I be asked how such things can be, chapter 1:7 tells us the reason. But numerous declarations confirm the consequences to us of this union. We speak here only of the consequences. The glory says the Lord, “which Thou gavest Me, I have given them, that the world may know that Thou hast loved them as Thou hast loved Me.” "and if children, then heirs: heirs of God, and joint-heirs with Christ.(Rom. 8) “Do ye not know that the saints shall judge the world? Know ye not that we shall judge angels? (1 Cor. 6:2, 32Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 3Know ye not that we shall judge angels? how much more things that pertain to this life? (1 Corinthians 6:2‑3).) I do not speak of these things, as being all exclusively characteristic of the Church; but as of things which to us are the consequence or our belonging to it.
(To he continued, D. V.)