What Is the Unity of the Church? (Duplicate): Part 1

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I should never have spoken of Mr. F. O's. pamphlet if there had not been in it very decided principles upon some important points and an object, which all do not perceive. If it were only the desire to cast contempt upon his brethren which was manifested in it, nothing would be easier than to pass on. Every one can judge how far Mr. O. has profited by the light of brethren, whom he is pleased to treat with a measure of contempt. I do not find the proceeding very noble; but if any one wishes to kick down the ladder by which he has mounted, it certainly is not worth the trouble of writing a pamphlet, however small, to point it out. Mr. O. tells us that he has gone on his way “groping.” When we submit to what is found in the word, we do not grope: one does grope with the thoughts of men. With God's word we may still be ignorant on many points; but if we receive, and that joyfully, the yoke of the word, we do not grope. Mr. O.'s object is to establish or direct independent assemblies and to justify laxity in discipline. He understands absolutely nothing as yet of the unity of the body. Practically his pamphlet is directed against that unity. Those are the only points that I shall take up, presenting what the word of God says of assemblies, and some fresh light that God has granted me. The latter is not of any great importance; but what His word says is always of interest to the Christian. It is a happy thing to know that, if we are grounded upon the word, the fresh light we receive never overthrows the old but completes and makes it clearer.
First, allow me to say that the assemblies of so-called “Plymouth Brethren,” far from calling them selves “the assembly” or “the church of God” in a particular place, have always formally opposed the title. So little truth is there in the insinuation that it is principally this which has hindered these brethren from forming part of the Rochat flock. They believe that they alone are assembled upon the true principle of the church of God, which I in no wise doubt: but they believe that the church is in ruins, and that the pretension to be the church of God in a place would be a false pretension. I add that, if all the Christians in a place were to be found gathered together which would form (according to order) the assembly of the place, I would not give it that title, because the universal church is not gathered, and I do not believe in independent churches. I believe that there were formally local churches representing in a certain sense the whole in their localities; but we are very far from that now. All who have taken the trouble to inquire know, or might have known, that from the first the brethren in question have taken their stand upon the principle of Matt. 18 as a resource given of God in the general ruin. The pretension to be the assembly of God has always been rejected by the brethren we speak of. Every assembly gathered by the will of God around the person of Jesus or in His name is an assembly of God, if it be only a question of the force of words; but when it is a question of being the assembly of God in a locality, it is not so in the true sense of the word, and could not be so, considering the state of the universal church. It may gather together on the principle of the church of God, may find the promised blessing, may be the only one gathered according to that principle in the place, and may attach immense importance to it (and it ought to attach immense importance to it, if it desire to be obedient and faithful); but it is only the witness for God so far as by its separate walk it testifies to the faithfulness of God, to the divine principles which govern its walk and to the true state in which the church is found as a whole. In this case it will be God's witness; certainly it ought to be so.
Mr. O. will have it that the totality of the churches, that is to say of the assemblies, constituted the church or the assembly. Not at all. Numerically speaking, it is not true. Many Christians were scattered here and there preaching the gospel, converted without being connected with a flock, like the treasurer of queen Candace, like Paul and Silvanus and Timothy and Titus in their labors. But, what is more important, the principle is entirely false, and the question which occupies us is altogether that. The assembly or the body was composed of individuals, and not of churches or of assemblies. Here are Mr. O.'s words in p. 11: “assemblies all united among themselves by one faith and one worship, and forming, in their totality, the church, the body of Christ upon the earth.” There is no such idea in the word. The body had members. Now assemblies were not the members, but Christians individually were the members; and although the assemblies had the same faith and the same worship, it was not this principle which constituted the unity of the body, but the presence of the Holy Ghost which united all believers, Jews and Gentiles, in one and the same body.
1 Cor. 12 makes the doctrine of the word of God perfectly clear with regard to this. The body of Christ on earth is composed of individuals and not of churches. Now if this be the case, there is unity only in the whole; there is none in any local assembly if it be detached from the whole as a whole. If it be regarded as an independent church, it has nothing to do with the body, it is not in principle an assembly of God. At the beginning of the first Epistle to the Corinthians it is said, “to the assembly of God which is at Corinth, to those who are sanctified in Jesus Christ, saints by calling, with all those who in every place call upon the name of Jesus Christ our Lord, both theirs and ours.” Thus the apostle could say, “Ye are the body of Christ.” The assembly at Corinth represented at Corinth that one and only unity, that of all individuals united to Christ in one body by the baptism of the Holy Ghost. Everything had a connection with the one body, composed of all the members of Christ. There was no action which did not relate to the whole body, no suffering of one member which was not felt by all the members of the body: 1 Cor. 12 leaves no doubt upon this point. The gifts were exercised in this whole. (1 Cor. 12:27, 2827Now ye are the body of Christ, and members in particular. 28And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. (1 Corinthians 12:27‑28).) Their object was first the perfecting of individuals, then the edification of the body of Christ. (Eph. 4:1212For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: (Ephesians 4:12).)
The object of this effort to make independent flocks is the desire of being independent, of doing their will without submitting to the discipline of the church as one body. Mr. O. says as much (p. 43). Each assembly being independent, united only by one faith and one worship (p. 11), is in a position to judge the disciplinary proceedings of another assembly (p. 43). The unity of the body therefore does not exist. An act is the act of an independent church; it has no reference whatever to the whole, and is not binding upon other assemblies or other Christians. Some one may be put out by one assembly and another assembly may receive the one who is put out, It is evident that this is disorder. The “within” and the “without” are not simply the world and the church of God. All that is lost. It is the “within” of a small voluntary and independent assembly which only exercises discipline in relation to itself. It is quite evident that the “within” and “without” of 1 Cor. 5 is not merely the “within” and “without” of a particular assembly, so that the wicked man could be without at Corinth and within at Ephesus. The Epistle carefully teaches the unity of the body on the earth and only recognizes the local act in that unity, a unity composed of individuals and not of churches. Look at the act of discipline in another point of view; and you will see the immense difference of the principles, and how this system of independent churches destroys the truth of scripture on this subject. “What is the real power, the real source of authority, in discipline? The presence of Jesus: not simply that the discipline is the act of a voluntary society which excludes one of its members from its bosom, but that it is the act of an assembly according to God, assembled in the name of Jesus and acting in His name, and by His authority to maintain the holiness which belongs to that name. Now the independent church is only a society which acts for itself: another assembly may judge all that it has done. There is no trace either of the unity or of the authority of the church of God.
Does it then follow that, if another assembly has acted hastily, a flock is bound hand and foot? In no wise. Just because the unity of the body is true and recognized, and that in a case of discipline the members of that body who gather together elsewhere take an interest in what passes in each place, they are free to make brotherly objections, or to suggest some scriptural motive; in a word, they are capable of all brotherly activity with regard to it. If it be an independent assembly, it is not concerned; there is nothing for it to look into. If these things are done in the unity of the body, every Christian is interested in what passes. It may happen that the discipline of an assembly cannot be owned; but then it is rejected as an assembly, and the presence of Jesus giving authority to its nets is denied—a very grave thing, but one that may occur. Mr. O. has entirely falsified the unity of the body, and wishes for independent churches and a unity of faith and worship, the aggregate of the churches forming according to him the unity of the body. The word of God knows nothing of this system. The reader may judge of it by reading 1 Cor. 12, Eph. 4, 1 Cor. 1 and other passages of the word.
But another object is proposed wherever this system of half-Plymouth-Brethrenism-half-Independency is adopted; for it is not in Switzerland only that this ground has been taken. They wish to be free to support the Bethesda discipline, or that of the neutrals, of those who condemn absolute exclusivism as Mr. O. calls it (p, 41)—an expression which I confess I do not understand. Every one is not excluded, I suppose. Some persons are excluded in Mr. O.'s independent churches. The assemblies of the so-called “Plymouth Brethren” also exclude some. The question is, if the limits that have been put to the exclusion are scriptural. The expression “absolute exclusivism” may serve to bring opprobrium upon assemblies with which one does not agree; it is nonsense. But we have rather more intelligible expressions: “disciplinary ways which go far beyond scripture” (p. 42); and, again,” to combat such teaching we do not excommunicate in large masses Christians who are ignorant of it.” There can be no mistake. Mr. O. condemns the discipline of the assemblies called “Plymouth Brethren,” and be wishes the discipline of Bethesda or of the neutrals. This is the object of his pamphlet and of the support which he gives to independent churches. I will not weary either my reader or myself with the history of this question: but the real point in question is of all gravity for the church of God. Can an assembly be corrupted? We had broken with what we had considered to be outrages and blasphemies against Christ. Up to that time there had not been any great difficulty—some painful things, but settled without much delay. But here we have an assembly which receives those whom we have excluded as blasphemers: could one walk with that assembly, taking the Lord's supper with these excommunicated people?
This is the first question. For my part I could not do so, and those who admitted them knowingly and willingly were not a “new lump.” (1 Cor. 5) This raised the question—Is an assembly corrupted when knowingly and willingly it admits sin as blasphemy? Our adversaries maintained that an assembly could not be defiled; that individuals who are in sin are defiled, but that the assembly could not be so. They insisted upon this in several tracts. And not only so, but the principal brethren in a so-called neutral meeting signed a printed circular affirming that, if an assembly should admit fornication knowingly and willingly, we ought none the less to acknowledge that assembly and to receive letters of recommendation from it. We judged that, if an assembly (not taken by surprise, which may happen everywhere, or through carelessness, of which we are all capable, but) knowingly and willingly admits sin or blasphemy, it is not a new lump; that in order to be a new lump it must purge itself from the old leaven (1 Cor. 5:77Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: (1 Corinthians 5:7)); and that in so doing the other members proved themselves pure in this matter (2 Cor. 7:1111For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter. (2 Corinthians 7:11)): otherwise they would not have been so. This is the principle in question. Several went farther, maintaining that in no case does blasphemy or any kind of doctrine call for discipline.
The effects have been, to my mind, most fatal; but I limit myself to stating the question except that I will communicate the result in one case which may arouse Swiss consciences. The doctrine in question in the United States has not been that of Mr. N., but the denial of the immortality of the soul. There is a meeting at Philadelphia (and there are even two) on the neutral principle which does not follow the so-called exaggerated discipline and which blames the severity of brethren. Those who hold the denial of the immortality of the soul were admitted to the meeting; afterward the doctrine was taught there. We broke or rather refused all connection with these meetings. Those who blamed our severity were not willing to keep themselves thus separate, and now the principal instruments of the Swiss mission or of the Grande-Ligne deny the immortality of the soul. I hope all have not come to this—God knows. I do not enter farther into details: it would be too painful and of but little use. It is certain that the lack of faithful discipline, the loose system extolled by Mr. O., the lack of absolute exclusivism in regard to what is false and evil, has led the Swiss mission into the doctrine which denies the immortality of the soul. They may say, We do not preach it; but the doctrine has currency; people go and ask the minister what he thinks of it; he thinks it is truth, and souls receive it. Well, we refused those who were not willing to break with this system, and I bless God for it; but there is a fine field of labor ruined precisely by the system which Mr. O. extols. Neutral meetings taking advantage of the absence of absolute exclusivism, and approved of for this by Bethesda and by the neutrals and by the O.'s, are traps for simple souls who go to New York and Philadelphia.
(To be continued)