DECENTLY AND IN ORDER.
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"Let all things be done decently and in order."--1 Corinthians 14:40.
RECENTLY, by various circumstances among the companies of the saints, our attention has been drawn to the subject of order in the Church. As the numbers of those separated from "Babylon" by the sickle of harvest truth increase, and in small or larger groups assemble themselves together as the Lord directed (Heb. 10:25), we find new difficulties and see new dangers arising, particularly on account of the great activity of our ever-vigilant adversary. These have led us again to a very careful consideration of the subject in the light of the Scriptures.
The apostles had much to say to the early Church concerning order in the assemblies of the saints; and apparently [R1890 : page 259] we have been rather negligent of this wise counsel, feeling it to be of rather minor importance, because the Church is so near the end of her course and the harvest is a time of separating. But it is safe to continue to heed very carefully "the things written aforetime for our admonition." Though the time is short to the end of our earthly pilgrimage, the issues in the battle with the principalities and powers of darkness become more and more critical, and the contest in every individual case is becoming more sharp and decisive.
While it is true that harvest is a time for separating, it is also a time for gathering. Should the farmer be content to thresh out his grain and leave it scattered on the ground? No; he knows that unless he afterward gathers and stores it his labor will be lost: it will decay on the ground, or the birds will come and devour it. Now the Lord is a wise husbandman, and he indicates that both the separating and the gathering are parts of the harvest work, saying, "Come out of her, my people [separate yourselves from Babylon];" and again, "Gather my saints together unto me, those that have made a covenant with me by sacrifice."
We, therefore, that are separated from Babylon are not to stand alone and separate from each other; but we are to gather together in Christian fellowship and communion around the table of the Lord--the harvest table, so richly and bountifully spread for us. "Wheresoever the carcass [the food] is, there will the eagles [the hungry and farsighted eagle class, who discern the food from afar off] be gathered together." (Matt. 24:27,28.) We are to assemble ourselves together and to strengthen the bonds of love and fellowship, and "so much the more as we see the day approaching." And in so doing it is a matter of special importance that we carefully consider what the Scriptures present as profitable for the various companies of the saints thus assembled.
ORDER IN THE EARLY CHURCH.
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In the days of the early Church the printing press was not yet at the service of the truth, and even the manuscript copies of the Word of God were not in the hands of the people; nor had the masses the ability to read for themselves. The New Testament Scriptures, too, were only in process of construction. In course of time the Apostles' letters were exchanged among the congregations and copied for reconsideration and instruction.
Their lack, however, of the things we now possess, was, according to their necessities, made up to them by the great Head of the Church in the various gifts--of tongues, of interpretation, of prophecy, etc., many of which have now passed away, as Paul declared they would (1 Cor. 13:8), being superseded by the richer blessings of later times--the complete and compact Word of God in the hands of the people, among whom education has become general; and all the wonderful helps to its understanding afforded by Concordances, Bible Dictionaries, etc., etc.
In order that the meetings of the Church should be profitable in those early days an orderly arrangement of their affairs was enjoined by the apostles, and acted upon by the various companies of believers. Those who had the gifts of tongues, or interpretation of tongues, or prophecy, were not all to speak at once; the unlearned and illiterate women of those days (especially in Corinth--see our issue of July, '93, page 201) were not to interrupt and confuse the meetings, etc., etc. And the whole service [R1890 : page 260] was to be characterized becoming dignity, sobriety and solemnity; yet with the greatest simplicity, all, in an orderly way, from time to time, according to their several ability, taking part in the work of edifying and building up the body of Christ. Some had the ability to instruct the Church in sound doctrine; some had the gifts of tongues or of interpretation; some were able to exhort and encourage; and all were able to unite their hearts in prayer and to lift their voices in praise, in psalms and hymns and spiritual songs. (1 Cor. 14:15; Eph. 5:19; Col. 3:16.) And thus becoming acquainted with each other, they were able to bear one another's burdens, and together to advance in Christian growth and development, their means of edification being supplied by the Lord, and their orderly methods through the advice of the apostles.
While this order in the exercises of their meetings was thus indicated, and was acted upon by the Church, there was also an order in the leadership and various duties of the Church. Thus, for instance, Paul and Barnabas, when they had gathered companies of believers in Lystra, Iconium and Antioch, "ordained them elders in every church;" and then, commending them to the Lord, they took their departure. (Acts 14:21-23.) Paul also commissioned Titus to go from city to city, and in every place to ordain (appoint) elders, whose duty it was to take the oversight of the Lord's flock in their vicinity, to feed them with the truth, to guard them against the wolves in sheep's clothing, and, in a general way, to act as their representatives. (Titus 1:5; Acts 14:23; 20:17,28; 1 Pet. 5:1,2; Acts 15:6,23-28.) The qualifications of these elders were also clearly set forth by the Apostle.--1 Tim. 3:1-13; Titus 1:5-11.
ORDER NECESSARY TO-DAY.
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If this order was necessary to the spiritual prosperity of the early Church, and, because necessary, was so authoritatively enjoined and so universally adopted, so that there were no exceptions to the rule in any place, it is certainly a question worthy of consideration whether the same necessity does not exist among the companies of believers to-day.
We believe that the same necessity for order and for the appointment of elders does exist to-day, and for the same good reasons that it existed then, which reasons are as follows:--
(1) Because in the Church, as in a family, there are various degrees of spiritual development. Some are babes, and need the sincere milk of the Word, while others require the strong meat; and it is necessary therefore that some one "apt to teach" should be in a position to do so. There are also various temptations, trials, difficulties and dangers which all are not equally prepared to meet. Hence the necessity of wise and discreet overseers, men of some experience and ability, deeply interested in looking out for the spiritual welfare of all, and capable of instructing them in the truth.
(2) Because now, as then amongst the early Church, there are wolves in sheep's clothing who would "privily bring in damnable heresies," against which the chosen elders should be able to defend the flock; and against which they should be able to arm them by leading them to a very thorough knowledge of the truth. Then, too, as the Apostle forewarned us, "Of your own selves shall men arise, speaking perverse things, to draw away disciples after them;" and the faithful elders will be quick to discern and prompt to warn and defend the flock against all such influences. --Acts 20:28-30; Titus 1:10,11; 2 Pet. 2:1-3.
(3) Because if no such arrangements and appointments had been made in the legitimate way indicated by the Apostles, some one will take the leadership and hold it indefinitely; and almost imperceptibly a whole company will find itself more or less in bondage to that one. Such cases have frequently arisen, and brethren have written to us for some suggestions as to how they might be released without offending or hurting the brother who had taken the leading position.
This taking the leadership has really been a necessity in many cases, and has been undertaken generally with the purest of motives, and with good results up to a certain point; for instance, it sometimes happens on this wise: A brother full of love for the truth and of zeal for the Lord's cause gathers about him a few who receive the truth with gladness, and who desire and need further instruction, which he, being more advanced, is able to give; and together they grow in the knowledge of the truth, and through their united zeal the company increases, until finally it is deemed advisable to remove the meetings from private parlors to a hall. By this time some other brother in the company proves more capable for the larger and more public work, but all fear to suggest that the more capable brother take the lead, for fear of offending the one of less ability, though long recognized and still beloved. In some cases even a hint of such a thing manifests a little feeling of resentment, and it is plain that the brother has come to feel a sort of proprietorship in the company, and he feels and speaks of them as his people, etc., etc., instead of as the Lord's people. But this is not always the case, we are happy to say; for sometimes the grace of meekness continues to grow, and self is lost sight of in zeal for the Lord's work.
Again it sometimes happens that some one who is the most lacking in the grace of humility, and therefore the least adapted to the situation, is forward to take it and anxious to hold it; and if he be not sound in the faith, the company is soon afflicted with speculations or false doctrine whereby many may be stumbled.
(4) If no orderly arrangement exist in the Church, those who are most solicitous for her welfare, and anxious to spend and be spent in her service, may sometimes find themselves in a most embarrassing situation. Faithfulness to the truth often causes division. And some who dislike that faithfulness may strongly intimate that the services of the faithful are not desired, though such might not be the sentiment of all, nor even of the majority of the company. Such a one would therefore lack the support which a full expression would give, and must therefore fight the battle in defence of the flock almost single-handed and alone, or else leave them to the mercy of the adversary.
The fact that things are running smoothly in any
locality without any systematic order having been agreed
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upon, or the duties, rights and liberties of the congregation
thought of, is no guarantee that they will always run
so. Our ever vigilant adversary will be sure at some time
to take advantage of every unguarded place or principle in
the Church collectively, as well as in the individual members
of it. Therefore as a Church, as well as in individual
cases, we should
"Leave no unguarded place, no weakness of the soul, [but]
The seasons of peace and rest are the times for preparing
for the emergencies of storm and tempest, which,
both collectively and individually, we must meet. That
would be a very short-sighted captain and crew that would
put out to sea in a vessel prepared only for fair weather.
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Wisdom counsels that no matter how fair the weather, how
calm the sea and how balmy the breezes on starting, the
arrangements for battling with the storms must all be on
board--the provisions for life-boats, life-preservers, for
battening down the hatches, etc., must all be on board.
In these testing times especially, when Satan is most active
and subtle in his opposition, we need to look well to all the
precautionary provisions that the Lord, through the
apostles, has counselled for our protection.
THE APOSTOLIC COUNSEL COMMENDED.
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In view of all these contingencies we have no hesitation
in commending to the Churches in every place, whether
their numbers be large or small, the Apostolic counsel,
that, in every company, elders be chosen from among their
number to "feed" and "take the oversight" of the flock.
And in accordance with the teaching of the Apostle (1 Cor. 12:28,29),
that God hath set some in the Church to
be special helpers, teachers, etc., and that all are not so
qualified, we should expect that the Lord will provide
some such in every company, and should therefore seek
to find them there as in the early Churches. While
brethren from outside congregations may help to start the
work, and, by their occasional visits, be a fresh stimulant
to them, each company should furnish its own elders and
carry forward its own share of the Lord's work as the
way may open before them. The special field of labor
for each company is their own locality, as far as they
can extend their influence; and fervent piety and burning
zeal among them will not be fruitless. If but little wheat
can be garnered, abundant testimony to the truth can at
least be borne. This Gospel of the Kingdom is to be preached
"for a witness," as well as for the gathering out of "a
people for his name." Tract distribution, personal visits,
personal letters and personal conversation (wise and discreet)
--in the workshops and stores, on the streets, and by the
firesides--and backed by noble and consistent Christian
characters and kindly neighborly ministries, are all effective
means in the interests of the truth, which fervent zeal will
not overlook. In these various ways all can preach the
gospel; for all the consecrated are anointed to preach,
and they need no other authority to do so than that which
the Lord gives in their anointing with his holy spirit. For
this purpose our Lord and Head was anointed; and this
same anointing extends to all the members of his body, the
Church.--Isa. 61:1-3; Luke 4:16-21; 1 John 2:27.
THE OCCASION OF CHOOSING ELDERS.
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We suggest that in the matter of choosing elders the
mind of the Lord may best be determined through the
agency of his consecrated people. Let the Church (i.e.,
those only who trust for salvation in the precious blood of
the Redeemer, and who are fully consecrated to him) express
their judgment of the Lord's will by vote; and if
this be done periodically--say yearly--the liberties of the
congregations will be conserved, and the elders will be
spared much unnecessary embarrassment. If it still be
deemed expedient, and so manifestly the Lord's will, there
would be no barrier to the reelection of the same elders
year by year; and if a change be deemed expedient, the
change could then be made without any friction or unpleasant
feelings on the part of any.
A vote of the Church merely affords the opportunity
to every justified and fully consecrated believer to express
his convictions of the Lord's will in the matter--not his
own will; for if he be fully the Lord's, he reckons his own
will dead, and he realizes that he must act and speak as the
Lord would have him do. This method secures to all equal
rights and privileges. It was probably the method of Titus
and others who looked after the matter in the early Church;
for we cannot think they arbitrarily appointed the elders
without any consultation with the people, who were of necessity
better acquainted than they, comparative strangers,
could be. This is also the method mentioned in Acts 6:3-5.
Remember too that you are choosing servants
(ministers) and not rulers or masters. This is very different
from the methods in vogue in the various sects,
many of which limit most of the privileges to a "clerical"
class, who lord it over the people; and even in those things in
which the congregations have a voice, the matter is not in
the hands of God's fully consecrated, unfettered and spirit-led
children, but in the hands of such only as have submitted
to a sectarian bondage, respecting doctrines as well
as order, not one-third of whom would claim to be fully consecrated
to God. But in order to be sure that we have the mind
of the Lord we should make sure that we recognize in the
vote only such as profess to be justified through faith in the
vicarious (substitutionary) sacrifice of Christ, and to be
fully consecrated to him. It might be well, therefore, to
identify this class before the vote is taken, either by asking
such to raise their hands or to occupy seats in another part
of the room. This would help some, too, by keeping
prominently before the minds of all that faith and consecration
without which none can hope to be of the Church
triumphant; and the witnessing of this good confession
always brings a blessing to the consecrated.
True, one or a few might not be consistent with their
profession, but the majority vote would undoubtedly be
under the Lord's direction, and the expression of his will;
and, in full faith, it should be so regarded. But it might
still be urged by some that, notwithstanding their carefulness
to have the vote of the Church only, the majority
vote of the Church might still be in error, not expressing
the mind of the Lord; and the case of the selection of
Matthias by the eleven apostles to fill the place of Judas
might be cited as an instance of such failure, together with
the fact that the Lord simply ignored their choice and
subsequently made his own choice of Paul.
This, however, was not a selection by the Church
under the direction of the holy spirit; for this was before
Pentecost, the holy spirit had not yet been given (John 7:39),
and the disciples were not yet recognized of
God as the Church. Besides, none of the apostles were
chosen in the same way as the elders of the various congregations,
nor could they be: the Church, the body of
Christ, was not yet in existence. Only the Head of the
Church had yet been recognized, and he had not yet been
glorified. All of the twelve were chosen directly by the
Lord, and in due time qualified for their special service to
the whole body. The appointing of "elders in every
place" enjoined by the apostles is entirely separate and
distinct from the appointment of the twelve apostles
directly by the Lord, in which matter the Church had no
voice whatever, and could have none.
As to the number of elders to be chosen in each congregation:
that might depend on the number of brethren in
the company qualified for the service. If two or three seem
capable, the service of the company alternating among
them would serve to develop the talents of each, which
might, as opportunity offers, be extended beyond the
limits of your local group; and the company would also
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in this way be favored with the varied talents of all. Or
there might be one or two whose qualifications might be
recognized as preeminent, and such parts of the service
might be accorded to them as they would be deemed best
qualified for.
The occasion of choosing elders should always be a
solemn one. It is the Lord's business, and should be done
with thoughtful consideration, as in his sight. The brother
who acts as chairman of the meeting should endeavor to
impress this upon all. If each one in the company seeks
to know and do the will of God only, and, in harmony
with his consecration, expresses what he believes to be the
will of the Lord in the matter, then, on the strength of
the promise, "The meek will he guide in judgment"
(Psa. 25:9), the result of such deliberations should be
accepted by all as the mind of the Lord, the holy spirit
thus speaking through his consecrated people. Generally
the result of such deliberations will be a unanimous
agreement.
THE QUALIFICATIONS OF ELDERS.
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In 1 Tim. 3:1-7 [See Diaglott] the Apostle describes
the qualifications of an elder or overseer, and in verses 8 to 13
the qualifications of an assistant elder are described.
These verses should be read before the vote is taken, and
the elder or elders for the chief service should be selected
first, and then, if assistants are needed, they should be
chosen later. Among these assistants might properly be
some sisters; for some of the services can best be performed
by females, especially visiting of the female sick.
Many suppose that verse 11 above refers to these female
assistants, as also Rom. 16:1; and it seems very evident
that in the early Church many sisters did service. The
choice or vote should be in full view of the qualifications
mentioned according to the judgment by each of the
will of the Lord. We quote,--
"If a man desires an overseer's office [service], he
desires a good work. [Any service we can render to the
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body of Christ is a blessed service.] An overseer, then,
must be irreproachable [of good character], the husband
of one wife [not necessarily a married man; for both the
Lord and the Apostle recommend the celibate state as preferable
(Matt. 19:12; 1 Cor. 7:32,33), but he must not
have more than one wife, an injunction more pertinent in
those days than at the present time], vigilant, sober, of
good behavior, given to hospitality, apt to teach; not a
wine drinker, no striker, but gentle; not quarrelsome,
not a lover of money; presiding well over his own family,
having his children in subjection with all dignity; (for if
a man know not how to preside over his own family, how
shall he take care of a congregation of God?"
The idea is not, as the common version seems to suggest,
that these servants of the Church are to rule the
Church,--to legislate for it and hold it in subjection to their
will,--but that, with loving interest, they should preside
over it, looking out for its interests and affairs and counseling
and assisting as faithful stewards of God. (See Emphatic
Diaglott.) The Lord Jesus is the only Lord the
Church needs; and no synods, or councils, or clergy, or
elders are authorized to assume the prerogatives of the only
Lord and Head. Brethren in the Church may advise and
counsel; but in so doing they should endeavor always to
speak, not their own opinions, but as the oracles of God.
--"As every man hath received the gift, even so minister
the same one to another, as good stewards of the manifold
grace of God. If any man speak, let him speak as the
oracles of God; if any minister, let him do it as of the
ability which God giveth: that God in all things may be
glorified through Jesus Christ." (1 Pet. 4:10,11.) Their
counsel should be of weight with the Church only as it is
backed by the Word and spirit of the Lord, of which all
are to judge individually. But when such counsel is
founded on the Word of God, calling attention to its precepts
and commandments, it should have the careful consideration
of all, in the spirit of meekness. And if, in pride of
heart, any despise such instruction, through disrespecting
or lightly esteeming the human instrumentality which God
has chosen for calling attention to it, the opposition is
against the Lord and his way.
It is for this reason that the Apostle urges that we
"look diligently lest any man fail of the grace of God,
lest any root of bitterness, springing up, trouble you, and
thereby many be defiled" (Heb. 12:15); for the grace of
God, the favor of God, in manifesting his will by making it
plain from his Word, comes to the Church mainly through
his chosen human instruments. And if any man, through
strife or vain glory or from any other motive, seeks to unsettle
the confidence of the Lord's flock, and to plant a root of
bitterness in their hearts against such servants as the Lord has
set for the presentation and defense of the truth, he thereby
hinders the grace of God to them, and the result is almost
certain to be the defiling of many. Any who pursue such
a course are in the Lord's hands for judgment; and,
whatever their professions, they will sooner or later
be brought to naught, with all who follow their pernicious
way. If brethren who are true to the Lord and to
each other and the interests of the flock differ in their
judgment of the Lord's will, they should differ in love,
and should endeavor by prayer and careful study and by
earnest endeavor to so purify their hearts from every disposition
that would render them unworthy of the truth, to come
speedily to the unity of the faith.--"Let us therefore, as
many as be perfect [in heart, will], be thus minded: and
if in any thing ye be otherwise minded, God shall reveal
even this unto you. Nevertheless, whereto we have already
attained, let us walk by the same rule, let us mind the same
thing."--Phil. 3:15,16.
"Not a novice [an inexperienced or untried person],
lest, being lifted up with pride, he fall into the condemnation
of the devil [i.e., lest like Satan--Isa. 14:13,14;
Phil. 2:5-9 Diaglott--he become ambitious to be some
great one, thereby necessitating his abasement; for 'pride
goeth before destruction, and a haughty spirit before a
fall']."
"Moreover, he must have a good report [for honesty
and general uprightness of character] of them which are
without [the world], lest he fall into reproach [the reproach
of hypocrisy] and the snare of the devil."
"Assistants in like manner ought to be serious, not
deceitful in speech, not being addicted to much wine, not
eager for base gain, holding the secret of the faith with a
pure conscience. But let these also be proved first; then
serve, being unblameable. Even so must their wives be
grave, not slanderers, sober, faithful in all things. Let
assistants be husbands of one wife, presiding well over
their own families."
In his letter to Titus Paul adds to these qualifications
the following,--"Holding fast the faithful word, as he
hath been taught, that he may be able by sound doctrine,
both to exhort and to convince the gainsayers; for there
are many unruly and vain talkers and deceivers,...
whose mouths must be stopped." How necessary to the
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prosperity of the flock are these qualifications in their
chosen elders! Above all things they should choose those
"sound in the faith," "holding fast the faithful Word,"
and avoid most carefully those who deal in human speculations
and vain philosophies. This caution indicates also
that the Church should know positively what its faith is,
and be able to judge of the soundness of the faith of its
elders. The faith once delivered to the saints ("That
Christ died for our sins") must test every item of subsequent,
advanced truth. And all fanciful speculations and
philosophies should be disesteemed and discouraged as saith
the Apostle.--1 Tim. 6:20.
APOSTOLIC CHARGES TO THE ELDERS.
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Then, when the elders have been chosen and have accepted
the service, the charges of Paul to Timothy (2 Tim. 3:16,17;
4:1-5) and to Titus (2:1,7,8,11-15), and
of Peter in his general epistle (1 Pet. 5:1-11), might be
read to them in presence of the company, followed by
prayer that God would add his blessing upon the chosen
elders, and upon all the company as they shall cooperate
together in the service of the Lord.
These words of the Apostles are most solemnly impressive.
Hear Paul:--"All scripture, divinely inspired,
is indeed profitable for doctrine, for reproof, for correction,
for instruction in righteousness, that the man of God may
be complete, thoroughly fitted for every good work."
"I charge thee therefore [Timothy], before God, and
the Lord Jesus Christ, who shall judge the living and the
dead at his appearing and his Kingdom: Preach the word;
be instant in season, out of season [when it suits your own
convenience, and when it does not]; reprove, rebuke, exhort,
with all long-suffering and doctrine; for the time will
come when they will not endure sound doctrine; but after
their own lusts shall they heap to themselves teachers, having
itching ears [for something new and strange--for human
speculations and vain philosophies]. And they shall turn
away their ears from the truth, and shall be turned unto
fables. But watch thou in all things [against these evil influences
and tendencies], endure afflictions [for they are
sure to come to all who are faithful in the service: such
are sure to incur the wrath of the adversary who will actively
oppose them]; do the work of an evangelist, make
full proof of thy ministry."
To Titus he says, "But speak thou the things which
become sound doctrine,...in all things showing thyself
a pattern of good works; in doctrine showing uncorruptness,
gravity, sincerity, sound speech that cannot be condemned,
so that he who is of the opposition may be
ashamed, having no evil thing to say of you....For
the grace of God that bringeth salvation is manifested for
all men, teaching us that, denying ungodliness and worldly
lusts, we should live soberly, righteously and godly in this
present world; looking for that blessed hope and the glorious
appearing of the great God and our Savior Jesus
Christ....These things speak, and exhort, and rebuke
with all authority [the authority of God's Word, not
his own]."
Hear Peter also:--"The elders which are among you
I exhort, who am also an elder and a witness of the sufferings
of Christ, and also a partaker of the glory that shall
be revealed: Feed the flock of God which is among you,
taking the oversight thereof, not by constraint [requiring
urging], but willingly [willing to assume the labors and responsibilities
of the service]; not for filthy lucre, but of a
ready mind [which loves to serve the Lord, the sheep and
the truth]. Neither as being lords over God's heritage, but
being ensamples to the flock. And when the Chief Shepherd
shall appear, ye shall receive a crown of glory that
fadeth not away. Likewise, ye younger, submit yourselves
unto the elder: yea, all of you be subject one to another,
and be clothed with humility; for God resisteth the proud,
and giveth grace to the humble."
"Humble yourselves, therefore, under the mighty
hand of God, that he may exalt you in due time; casting
all your care upon him, for he careth for you. Be sober,
be vigilant; because your adversary the devil, as a roaring
lion, walketh about, seeking whom he may devour: whom
resist, steadfast in the faith....The God of all grace
who hath called us unto his eternal glory by Christ Jesus,
after that ye have suffered a while, make you perfect,
stablish, strengthen, settle you. To him be glory and
dominion forever. Amen."
THE EXERCISE OF LIBERTY A SAFEGUARD AGAINST
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Some are so glad to be free from Babylon's bondage
that they need caution against an opposite extreme--lack
of order. Some so fear the enslavement of sectarian earthly
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organizations that they fear to use their individual liberty
to designate which of their number they believe would be the
Lord's choice for particular services. They thus risk the very
bondage they wish to avoid. The tendency in all is like
a pendulum to go to extremes; but the tendency of the
Word and spirit of the truth is to "establish, strengthen,
settle you." The spiritual interests of the Lord's flock in
any place are matters too serious and important to be left
to hap-hazard conditions which Satan is very sure to take
advantage of some time.
The fact that we have escaped from the bondage of
Babylon, is no reason why we should discard all order and
system in our affairs: the early Church might have had
similar fears; for they had just escaped from the bondage
of Judaism, and they were also instructed not to be entangled
again with the yoke of bondage. (Gal. 5:1.)
The yoke of bondage, however, was not the idea of system
and order, but the bondage of the old Jewish faith--the
Law-Covenant. From that they were to remain free; for
Christ, by his sacrifice, had made them free. Evidently
the systematic order enjoined upon the Churches and
adopted by all was not considered a bondage; order was
established and elders were appointed in every place; and
the work of the Lord accordingly prospered.
The principle of order and of recognizing elders duly
appointed and qualified by the spirit of the Lord--not in
so-called theological seminaries--and sustaining them in
their work by the approval and cooperation of the company
they serve is right, otherwise the Apostles were wrong in enjoining
it upon the early Church; and the early Christians
were wrong in not resisting the arrangement. But evidently
the Apostles and the early Church were not wrong.
The simple order and arrangement of their affairs proved
a blessing; and the Lord himself established a precedent
in acknowledging the arrangement, when, in his revelation
to the seven churches of Asia, he addressed his messages
through their representative elders, "angels," messengers
or servants.--Rev. 2:1,8,12,18; 3:1,7,14.
We have no controversy with the nominal churches on
the subject of order, excepting in so far as they have over-reached
the simplicity that is in Christ, and the order which
he enjoined through his holy apostles, and have multiplied
the forms of godliness to the extent that they have
[R1893 : page 264]
lost its power. We should not reject anything merely
because the nominal churches have it, but we should reject
all that is wrong, all that is out of harmony with the Word
and spirit of God. Had we been guided by a mere blind
antagonism to the various sects, we might have gone to the
extreme of discarding some old and valuable truths which
the nominal Christian systems still hold in a way, tho
now with less and less tenacity. We might, for instance,
have discarded the doctrines of the vicarious atonement,
or of baptism, or the Lord's supper, merely because they
hold them. But, taught by the Word of God, we have
learned to hold fast that which is good; and among the
good things is that of doing all that we do in the Lord's
cause, as in everything else, "decently and in order;"
but let it be the Scriptural order, and not the order of
Babylon, which exalts a class of lords over God's heritage
and ignores the true Head of the Church, which is the only
rightful authority over it. Forget not that "One is your
Master, even Christ, and all ye are brethren; but he that
would be greatest among you shall be your servant."
"Let all things be done decently and in order," and with
a view to the building up of the body of Christ.--
1 Cor. 14:40,26.
THE PREROGATIVES OF THE HEAD OF THE CHURCH.
----------
It is a mistake to presume that the true Church has no
bounden responsibilities, that we are all free to do as we please
--to forsake the assembling of the saints if we please,
or to associate ourselves with others if we please, or to go
here and there and gather a morsel of food from all tables,
good, bad and indifferent. If we truly belong to Christ,
the only liberty we enjoy is liberty from the bondage of
sin and death and all the yokes that Satan would impose
upon us. Our freedom consists in the fact that there is no
condemnation to them that are in Christ Jesus; we have
passed from death unto life, and are no more the servants of
the taskmaster Sin. The old things that pertained to that
bondage have passed away, and all things have become new.
This is the blessed liberty of the sons of God. It is realized
now by faith, and in a measure actually; but by and
by it will be fully realized when this mortal (blemished and
imperfect through the fall) shall have put on immortality.
But having been thus emancipated by Christ from the
bondage of Sin, we have since come into covenant relations
with him to do his will, which is also the will of our
Heavenly Father, even as he also covenanted with God,
saying, "Lo, I come to do thy will, O my God;" "I
came not to do mine own will, but the will of him that
sent me." So, as our Lord expressed it, we whom he made
free from Satan's grievous yoke have taken upon us the
yoke and burden of Christ--which is a joyous service.
(Matt. 11:29,30.) This, then, is the extent of our liberty
if we are true to our covenant; and also the extent of
our bondage. Praise his dear name! we find the yoke of
our Lord and Redeemer easy, and his burden light, because
of his love to us and our love to him.
The true Church, "whose names are written in heaven,"
is undoubtedly an organization, even in the present time,
while it is subject to many vicissitudes--its membership
constantly changing, etc; but it is a heavenly organization,
not an earthly one. There are two senses in which
the true Church of Christ may be considered: (1) The
whole company of consecrated believers from the beginning
of the Gospel age to its close constitute one body, one
Church, not many; for the Lord established but one
Church. And over that one Church he himself is the only
"Lord" and "Head," the great "Chief Shepherd," and
"Teacher," and the only authority. This is "the Church
of the firstborn," whose names are "written in heaven"
(Heb. 12:23); and those whose names continue there to
the end of their course, and are not blotted out because of
unfaithfulness (Rev. 3:5), will be admitted to full membership
in the Church triumphant at the appearing and
kingdom of our Lord and Savior, Jesus Christ.--2 Tim. 4:8;
Titus 2:13; 1 Pet. 1:7; 5:4.
The Lord himself keeps the Church books--the records
of our names, and the individual accounts of each
member: we have nothing to do with that. He enrolls
all the truly consecrated believers, and no power on earth
can pluck them out of his hand, or blot their names from
the records in heaven. (John 10:28,29; Rom. 8:35-39;
Rev. 3:5.) His unerring wisdom alone is sufficient for
that, and for all the duties of the office of the Head. It
is therefore most unbecoming and reprehensible in any
member of the body of Christ to become heady--to assume
the authority of the Head of the Church. And such a one,
if not speedily recovered by the discipline of the Lord,
he will eventually cut off and cast out as unworthy of any
place in his body.--2 Thes. 2:11.
(2) Another sense in which the Church may be considered
--which also is a Scriptural sense (Philemon 2;
Rev. 2:1, etc.)--is that of counting a part as though it
were the whole. Thus all the living saints may be spoken
of as the Church of to-day. Or again, any number of the
living Church assembled together in any place may properly
be called the Church of that place (e.g., Philemon 2;
Rev. 1:4; 2:1; 2 Cor. 11:28); for wherever even two
or three are assembled, the Lord, the Head, has promised
to be in their midst. (Matt. 18:20.) The general assembly
will be when all the members are glorified with and
united to the Head.
If any inquire how we know the members of the true
Church, we answer, We know them by their profession of
faith in Christ, and by the spirit of Christ manifested in
them. It is his truth, and his spirit, and his presence
manifested among them, that impels them to assemble together,
that unites their hearts in the bonds of Christian
love and fellowship, that inspires them with the same hope,
animates them with the same joy, and leads them to cooperate
together in the work of the Lord. If it be asked,
How shall we deal with one who walks disorderly in our midst
since we cannot drop his name from a list of membership?
we answer, We have very explicit directions on this
point. Now, as in the early Church, there are various degrees
of advancement among the members, and Paul says
(1 Thes. 5:14), Some are feeble-minded, comfort them;
some are weak, support them; but while patient toward
all, warn the disorderly. Do not mistake the disorderly
for the weak, and comfort them; but patiently, lovingly,
warn the disorderly. But after you have faithfully warned
such a one, if still he obeys not the truth, "note that man,
and have no company with him that he may be ashamed.
Yet count him not as an enemy, but admonish him as a
brother." Not until it becomes manifest that the Lord
has cut him off, may we cease to feel a brother's interest
in him.
The Lord also gives explicit directions in cases where
difficulties arise between brethren.--Matt. 18:15,17.
The great Head of the Church also furnishes abundant
means for the edification of his people--for their building
up in the most holy faith and their development in Christian
character. Then we have his constant supervision and
leading throughout our earthly pilgrimage. He is our
[R1893 : page 265]
Head, we are his body; he is our Shepherd, we are his
sheep; he is our Captain, we are his soldiers. Now we are
the Church on probation, on trial; now we are the Church
militant, in the midst of our warfare, hoping by and by to
be approved as faithful soldiers and worthy to be admitted
into full membership in the Church triumphant, in power
and great glory.
Thus we see how thoroughly the true Church of Christ
is organized, under Christ, its Head, even in this probationary
state, as we journey through the wilderness to our
promised Canaan. We are all under the orders of our
great Commander whom all must obey and follow who would
reach the rest that remaineth for the people of God. Oh, no,
we are not our own, and have absolutely no liberty to do our
own will in any matter. All is subjected, even our very
thoughts, to the will of God in Christ; and our membership
in his Church is made dependent upon our faithfulness in recognizing
this and in rendering cheerful, loving obedience.
We cannot do as we please in any matter: we are strictly
under law to Christ, whose holy spirit must rule our every
deed and word and thought; and our constant effort must
be thus to bring our every power and talent into subjection
to him.
In this blessed bondage to Christ, a bondage of love,
there is the highest sense of liberty, as, one after another,
the shackles of sin drop from us. The world and its ideas
and vain ambitions, and follies, and pride, and its superstitions
and fears cease longer to fetter us, and the windows
of our minds and hearts are thrown wide open that the
glorious light of divine grace may stream in, and our hearts
rejoice and sing.
THE APOSTOLIC ORDER THE LORD'S ORDER.
----------
Thus the great Head of the Church has marked out
our course for us. He has said, "This is the way; walk
ye in it." He has prescribed all the conditions and arrangements,
etc., and it is our part to faithfully follow his directions.
It is to him that the Apostle Paul ascribes the
orderly arrangement of the affairs of the Church, saying:--
"And He gave some apostles, and some prophets,
and some evangelists, and some pastors and teachers; for
the perfecting of the saints for the work of ministry, for
the edifying of the body of Christ: till we all come in the
unity of the faith, and of the knowledge of the Son of
God, unto a perfect man, unto the measure of the stature
of the fulness of Christ." (Eph. 4:11-16.) Here, as in
1 Cor. 12:12-20 the Apostle illustrates the relationship of
the Church to each other and to the Lord by the parts of a
human body: and he intimates that every member is to be
nourished and exercised, that the body may be symmetrical,
perfect. Again the same apostle tells us, "God hath set
the members, every one of them, in the body, as it hath
pleased him. [Each should seek to recognize the Lord's
appointments in his own case, as well as in that of others:
and each should endeavor to serve according to the
Lord's recognized arrangement, only.]....For the
body is not one member, but many....And God hath
set some in the Church; first apostles, secondarily prophets,
thirdly teachers, etc., etc." We believe that the Lord has
faithfully performed his part, all along during the age providing
servants in his Church; but evidently his people
have not always looked for those of his qualifying and appointing;
and undoubtedly they have missed considerable
by this failure, and by accepting instead a self-appointed,
self-exalted, self-instructed and self-perpetuated "clergy."
There were but twelve apostles, and their inspired
ministry has been to the whole Church, even to the end of
the age. They had no successors, but the Lord has from
time to time raised up teachers and pastors with varying
degrees of ability, able in measure to instruct and care for
the interests of the flock.
The term "elder" seems to be applicable to any or all of
these servants whom the Lord sets in his Church for its
edification, some of them having a principal service while
others are assistants. Thus the Apostles classed themselves
as elders. (1 Pet. 5:1.) The term "elder" would signify an
elder brother, not necessarily an elder in years, but matured
in Christian character. Timothy and probably Titus were
young.--1 Tim. 4:11,12; Titus 1:4; 2:15.
If in any company one or more seem to have marked
talent for the public presentation of the truth, such ability
should be recognized by all, and all should cooperate in making
use of it; and special meetings ought to be appointed
to this end. Such meetings seem to have been rare in the
early Church, as there were not many gifted speakers like
Paul or Apollos or Peter. But such talents, when found, were
used, and were of good service. So it should be among us.
The talent for public speaking may be ordinary or extraordinary,
and in either case edifying. The congregations
should be the judges of that; and if no such talent be found
public preaching services would best not be held, but instead,
such other services as would edify more, and for
which suitable talent is found in the company.
THE OBJECTS TO BE SOUGHT IN THE ASSEMBLIES
----------
Note also the objects to be sought in the assemblies of
the saints and the ministry of elders, etc. It was not
merely social enjoyment, nor to go through a formal
routine of service; but it was (1) "For the perfecting of
the saints for the work of ministry." These assemblies
were to be training-schools, in which all the saints might
become the more fully equipped for the service ["ministry"]
of the Lord--not only the glorious service of the
future, but also the essential service of the Church in the
present age, by which the bride is to make "herself ready"
for the future service. To this end all the saints should
be diligent students, and the instruction should be as
systematic and orderly as possible, and with a view to
thoroughness of development, rather than entertainment.
We remember that Paul upbraided some who were not sufficiently
advanced and established for their opportunities,
saying, "When for the time [in which you have had these
privileges] ye ought to be teachers, ye have need that one
teach you again which be the first principles of the oracles
of God [the doctrine of Christ], and...have need of
milk, and not of strong meat."--Heb. 5:12.
(2) It was for the edifying of the body of Christ,--
for the knitting of all together in the unity of the faith
and of the spirit and in love and devotion to God, that
as one body they might advance in the development
of Christian character and grace and knowledge toward
the stature of the fulness of Christ.
In this view of the object of our assembling together
we see that we have a most important work to accomplish.
Let us therefore study to show ourselves workmen approved
unto God, rightly dividing the Word of truth. It is also
in this view of the subject that we have commended the
plan of the "Dawn Circles for Bible Study" mentioned in
our issue of Sept. 15, as an aid to thoroughness and system in
our preparation for service, and as one of the means of
grace; tho not the only one.
We advise that one meeting each week be held for
such purpose, either on the Lord's day, or on some evening
during the week. If we really believe that the plan of
the ages is the divine plan, the meat in season in this
harvest time, and that its times and seasons are of divine
appointment, then the value of thoroughness in the study
of it, that we may be able to give a reason for the hope
that is in us, cannot be overestimated. It is just what all
need to arm them for the conflicts of this "evil day"--
these "perilous times;" and for this purpose undoubtedly
it was given us of God. In such meetings as these the
stronger can be of great service to the weaker in assisting
them to put on the whole armor of God and in showing how
every scripture that may be brought forward fits into its
proper niche in the divine plan, which is one grand, harmonious
whole. These and all meetings should always be
introduced and closed with worship and praise.
We recommend also a mid-week meeting (devotional
and social in character, not doctrinal), consisting of prayer,
praise and testimony; the special object of these being the
cultivation of the devotional spirit and of Christian fellowship,
love and communion. Thus we may exhort one another
and provoke one another to good works. A good
feature in both of these meetings is the opportunities they
offer for all to participate freely and to edify one another.
ORDER IN THE ALLEGHENY CHURCH.
----------
It may be a matter of interest and profit to many to
know of the order of the Church here in Allegheny. Of
course, we have no list of membership, for we leave the
keeping of the books entirely to the Lord: He knoweth
all them that are his; and we recognize them by his spirit
manifested in them. We have preaching, prayer and praise
in the German language from 1.30 to 2.30 o'clock P.M.,
and in English at 3 P.M. every Lord's day, and a general
Bible Study in the evening, beginning at 7.30 and preceded
by a half hour's praise service.
As we are too widely scattered for a general mid-week
meeting, we have seven cottage meetings, in different parts
of the two cities, on Wednesday evenings; and several
"Dawn circles" are being started on Friday evenings. A
number of competent brethren have been chosen by vote
of the congregation to take charge of these meetings, and
at the end of each quarter they exchange so as to give
variety to the companies, and the better to acquaint the
leaders with the spiritual condition of the whole church of
this place. A few also go out occasionally to adjacent
towns to extend a helping hand to other little groups.
Our effort being to draw out and develop as much talent
as possible in the Church, sometimes one or two names
are dropped from the list at the end of the quarter and
new ones supplied, and afterwards those names may be
picked up again and voted into service.
In addition to these leaders the company has appointed
a number of sisters (ten in all), who cooperate
with the brethren in visiting and general pastoral service.
These sisters are specially chosen with a view to fitness and
[R1895 : page 266]
to opportunities of time, etc., for the service. Their work
is chiefly among the sisters, while the brethren who lead
the evening meetings look chiefly after the brethren.
This, of course, does not interfere with the duty and
privilege of all in caring one for another, but it insures a
systematic care over all, which might otherwise be to some
extent neglected, as all are not so situated as to have time,
etc., at their command, and as our time is occupied in a
variety of ways which make it impossible to properly attend
to these pastoral duties without such aids.
At the end of each quarter we meet together with
these representative brethren and sisters and consult concerning
the spiritual conditions and needs of the Church
here. We are happy to say, also, that no note of discord
or manifestation of strife or vain glory has ever been observed
among these co-laborers. The work is undertaken
and accomplished in the spirit of love and meekness, and
the desire to do good, and is greatly blessed to the edification
of the dear flock of this place.
THE RELATIONSHIP OF CONGREGATIONS AND ELDERS.
----------
To those in position as elders in the Church the Lord
says, "Be not ye called Rabbi [a great man, a master]; for
one is your Master, even Christ, and all ye are brethren;"
while to the congregation of his people he also says, "Call
no man your father upon the earth; for one is your Father,
which is in heaven. Neither be ye [any of you] called
masters [i.e., neither give nor receive titles of any kind],
for one is your Master, even Christ."--Matt. 23:9,10.
No marks or badges of distinction or flattering homage
of any kind may be tolerated in the body of Christ. No
brother, however efficient or useful, should desire it or receive
it from the church without protest and rebuke; and
none should so far forget the admonition of the Lord as
to bestow it. All ye are brethren--brethren of like passions
and all subject to infirmities; and let each take heed
that "no man put a stumbling block [to pride or vanity or
any other evil thing], or any occasion to fall, in his brother's
way." (Rom. 14:13) Many indeed have been the
prominent ones in the Church who have been overcome
by flatteries--undue praise, worshipful reverence--arising
mainly from the unwarranted presumption on the part of
the flock that the elder brethren who minister to them in
spiritual things are beyond the reach of temptation or the
possibility of stumbling. It is this lack of consideration
of the Lord's command that often makes the position of
a leading brother one of peculiar peril. It was flattery
of the leaders of the Great Reformation that stayed the
progress of that good work and caused many of them
of understanding to fall from their steadfastness. (Dan. 11:34,35.)
But let it not be so among us: let each
strive to shield the other from temptation, and to edify
and build up in every principle of righteousness and truth,
and in soberness of mind and watchfulness against all the
intoxicating influences of the spirit of the world.
There is a vast difference, however, between a healthful,
cordial brotherly love and sympathy and warm and
grateful appreciation of faithful service, and that unwholesome
sentimentalism which savors of the spirit of
the world, and which is always as fickle as it is false. The
manly Christian will always discountenance everything
that savors of worshipful reverence and flattery; and when
offered, will say, in manner if not in word, "See thou do
it not; for I am thy fellow-servant....Worship God"
(Rev. 22:9); but the less mature will often court and
receive flattery to their own injury. It is for this reason
that the Apostle counsels the choosing of elder brethren of
established character for leadership, rather than a "novice."
While the Lord arranged that the Church should have some
apostles, elders, pastors, teachers, evangelists, etc., he
would not have us use any of these names as titles of honor;
and therefore, while recognizing these positions of service
in the Church, we should always continue to address and
[R1895 : page 267]
to speak of these brethren merely as brethren--brethren
beloved in the Lord.
While the Church is thus guarded on the one hand
against the worldly spirit of vain glory, she is equally
guarded on the other hand against that cold, unappreciative,
cynical disposition which in that envious, pharisaical spirit
plainly says, "Give God the glory, we know that this man
is a sinner." "We beseech you, brethren," says the
Apostle, "to acknowledge them which labor among you,
presiding over you in the Lord, and admonishing you;
and to esteem them very highly in love for their work's
sake."--1 Thes. 5:12,13.
Again he says, "Have confidence in your leaders, and
submit yourselves [i.e., if you, according to the Lord's
methods, have chosen the right kind, or rather if you have
permitted the Lord to choose them for you in the way he
has indicated, as shown above]; for they watch for your
souls as they that must give account, that they may do it
with joy and not with grief."--Heb. 13:17.
Thus, while the elders are cautioned against assuming
to be lords over God's heritage, the flock is also
cautioned not to defy the elders, nor to blindly and worshipfully
follow them without proving their teachings by
the Word of God, but all, in humility and meekness, are
to harmoniously cooperate together as one body for the upbuilding
of itself in love and in all the Christian graces,
and for the general advancement of the work of the
Lord.--1 Pet. 5:1-11.
THE ONENESS OF THE BODY OF CHRIST.
----------
Before leaving this many-sided subject of order in the
Church, we would also briefly call attention to the Lord's design
that the whole (living) Church, however widely scattered
over the world, should be knit together as one. It
was so in the Apostle's days, and it should be so still. It
is a pleasant observation that, even with their limited
means of communication, whenever there was opportunity
the churches in one place were prompt to send Christian
greetings and benedictions to those in other places (Acts 15:23;
1 Cor. 16:19; 2 Cor. 13:13; Phil. 4:21-23;
Col. 4:14,15; 1 Pet. 5:13; Titus 3:15; 3 John 14);
and all were subject to the same regulations instituted by
the apostles, having the "one Lord, one faith, and one
baptism." Their earnest endeavor was to keep "the unity
of the faith in the bonds of peace," and to avoid any
schism in the body of Christ.--Eph. 4:3-13; 1 Cor. 12:25.
It is noticeable, too, what a beautiful unity of spirit
and of faith, and what steady cooperation, there was among
the apostles and elders of the early Church. They were
all zealously endeavoring to preach "the same things,"
the "sound doctrine," of the truth of which they were
fully persuaded. One was not endeavoring to eclipse
another by getting up some brand new patented theories of
his own. Apollos was not endeavoring to discount the
teachings of Paul; nor were the elders of the various
little companies endeavoring to lead the sheep under their
care into by-paths of speculation and vain philosophies.
No, it was not so, though from time to time false teachers
came among them with the evil spirit of vain glory
attempting these things, to draw away disciples after them;
but the true ones, on the contrary, were faithful to one
another, as they were also to the Lord. Paul planted, and
Apollos watered, and God gave the increase.
We are glad to say that to a large extent this spirit
prevails to-day, and we trust it will more and more prevail,
till we all come in the unity of the faith to the stature of
the fulness of Christ, as one body under the one Head,
Christ Jesus, harmoniously cooperating together in the
doing of his will under the direction of his Word, being
knit together in love and full of zeal in the Lord's service
--the great harvest work.
THE HEAVENLY VS. THE EARTHLY CHURCH
----------
Foregoing we have seen the beauty, simplicity and
completeness of the organization of the Church whose
names are "written in heaven." Its only ruler and Head,
the Lord Jesus, is infallible; God has centralized the
authority in his hands, and every one of its members is required
to render loving, loyal and prompt obedience to
him, not only in their words and conduct, but even in
their very thoughts. He admits to membership, and,
when needful, he excommunicates the disloyal, and "blots
out" their names.
Its members, firmly united to its Head, and thus to
each other, according to their degree of development in
the Master's spirit of love, are required to recognize as
"brethren" all who have this spirit of love and consecration,
with "the faith once delivered unto the saints"--that
Christ died for our sins according to the Scriptures, and
that he ever liveth to make intercession for us. They are
required to meet together and to edify one another, and to
conduct their meetings with decorum and order and to look
out among themselves such as the Lord's Word and providence
seem to indicate as suitable elders and to give to
them their public recognition (as by vote for instance) and
their cooperation in the service. This Church does not
need to organize; for it has been organized since Pentecost;
and if a new meeting is started it is only necessary
for such to recognize the organization and its Head and his
laws, and to obey them.
But how great the contrast between this and an earthly
church, organized according to various human traditions!
with a self-constituted "clergy" who lord it over the
"laity" and divide amongst themselves the spoils taken
from the laity--the filthy lucre, honors, reverence, titles,
etc.,--from those of the claimed infallible pope down to
the "inferior orders of ministers;" only exceptional ones
being ministers indeed (servants of God's flock); the majority
lording it over God's heritage to the extent that their
[R1896 : page 267]
flocks will permit. Read carefully Jer. 23:1-4; Ezek. 34:1-16.
The bond of love in the heavenly Church is, in the
earthly organization, replaced by a selfish bond of sectarian
pride and a fear that to die outside an earthly church would
incur eternal woe. For the simple but forcible confession
of faith in the heavenly Church, they substitute elaborate
schism-making confessions and tests. Verily the strength
of the earthly churches is in their carnality, and their
"laity's" ignorance of the Lord's Word and their individual
liberties. The individual faith, judgment and liberty
of their members are surrendered to the congregation
when they bind themselves with sectarian names, obligations
and confessions of faith; and the faith, judgment
and liberties of the congregation are in turn surrendered
to ruling Presbyteries and Conferences, or to an earthly
pope. In the heavenly organization anyone may advise
and point out the Word of the Lord; but none can do more
without violating the rules and risking his own excommunication
by the great and infallible Head of this Church.
The individual liberty of each member of the heavenly
Church toward each other member, and the complete subserviency
of each to the Lord only are characteristics of the
Lord's organization which contrast sharply with those of
human organizations.
====================
Take every virtue, every grace, and fortify the whole."
BONDAGE.
OF THE SAINTS.
ORGANIZATION.