Not that the Holy Spirit Himself ever acts in punishment; for "all judgment is given unto the Son." "Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God." (Heb. x.) This latter word shows that the sin contemplated is one which could be committed by Christians-his "people." This is further shown by the word in the verse before the above-"sanctified." In what sense could an unbeliever be sanctified by the blood? Those, therefore, who regard these strong passages in the Hebrews as meaning something which could not be done by one who had been truly converted, do greatly err: do they not? They regard these passages as inserted to frighten us into cautiousness! Paul says "if we sin wilfully, after that we," &c. He does not exclude himself, even; but he rejoiced to know whose grace was sufficient to keep him from falling. Nevertheless, these strong passages in Heb. vi. and xi. may refer to a form of sin that can hardly be committed now. They certainly cannot refer to ordinary backslidings, as we might term them. For backsliders are "renewed to repentance," and are recovered to the church; whereas these passages regard the sinner as beyond recovery in this world. Is not this difficulty solved by the following view? A believer who apostatized in the Apostle's days actually went over to the Lord's murderers! and joined with them who cried "Away with such a fellow from the earth!" Now this is an aspect of apostasy which cannot be committed now, but which could be committed at the time Paul was writing, and by the people to whom he was writing-the Hebrews of Jerusalem and Judea. Let us not explain away these passages, but refer them to the circumstances of those to whom they were written. How far "despite " can be done now "to the Spirit of grace," cannot be defined. But we may well apprehend that, in proportion to the "wilfulness" of sin will be the subsequent darkness and difficulty of renewal. [It is true, John alludes to "a sin unto death," for the forgiveness of which we are not to pray. But does not this mean, that where we discern severe chastisement to be needful, in consequence of wilful sin, we not to pray for such chastisement to be withheld? The dear Lord show us all these things.] are IV. QUENCH. "Quench not the Spirit; despise not prophesyings." (1 Thess.) This is an exhortation to Christians, and, surely, cannot apply to the unconverted. In the first time of the Church, before the word of God was completed, the mind of the Spirit was made known to the assembly through the gift of prophecy, which gift might be sought for and secured. "Desire spiritual gifts, but rather that ye may prophesy." (1 Cor. xii.) Those who had the gift of prophecy might perceive or receive truth from the Spirit, and, from some fleshly feeling, "quench" the impulse to speak: and, consequently, the mind of the Spirit would not be made known! Of course, now, in "the last time," the condition of things is altered, but the principle remains. We should now gather together to the Lord Jesus, and muse until the fire burns, (Psa. xxxix)-till we, who have "an ear to hear," receive a word by the Spirit from the Scriptures, by which word our worship may flow forth in utterance, or truth flow forth to the assembly. Now if I repress the utterance of that which I perceive would be to the glory of God and the good of souls, I "quench the Spirit," though not in exactly the same sense which Paul means in the above exhortation to the Thessalonians, and that because I am not a "prophet." Doubtless, if a believer stifle a true impulse to testify to the unconverted, of "sin, righteousness, and judgment to come," it may rightly be regarded as "quenching" the Spirit. But the above exhortation, we may well apprehend, has a primary application to our conduct in the assembly, because of the other exhortations with which it is joined :— "Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption." (Eph. iv.) These words remind us of those other words concerning Israel : grieve him in the desert!" (Ps. lxxviii.) "How often did they provoke him in the wilderness, and Alas! like that people, how have we failed! "And about the time of forty years suffered he their manners in the wilderness." (Acts xiii.) And the Holy Spirit is suffering our manners now -our worldliness and lustfulness, our wanderings in heart and spiritual stupidness. And so did Jesus"O faithless generation, how long shall I be with you? how long shall I suffer you ?" (Mark ix.) May all of us, then, be very watchful not to "grieve the Holy Spirit of God." Amen. readers may have noticed that Epaphroditus is styled "your MESSENGER (NOT ANGEL) OF THE CHURCH.-Some of our Messenger," in Phil. ii., in reference to the Philippian church. The original word, however, is not "Angelos," but "Apostolos." 28 HAVE WE ANY "OVER US IN THE LORD"? "Plymouth, Jan. 17, 1868. 66 Gifts," something lodged in one or more of our number, for which we are to be thankful. This may seem to be a little matter; but a little thing brought near the eye will hide the sun! And so this thought of "Dear Brother, -Since I read your remarks on I have been much struck with two portions of the Word,gifts" has more or less hidden the Lord; for do namely-Romans xii. and I Thess. v., which have perplexed me. In the latter passage we are exhorted to know them that labour' among us, and are 'admonish' us, and to esteem them very highly in love for 'over' us in the Lord, and their work's sake.' PRECIOUS TRUTH is exceedingly precious to my soul, and it has weaned me from men, and I do not want to think more highly or give them the honour that is not due to them, but to the Lord. I have written to ask you if you feel free to express what you believe to be the mind of the Lord about these two portions? Yours truly in Christ. W. J. C." Concerning the passage in Rom. xii.-to save repetition, let me refer you to page 240 in the Oct. Number of last year. Upon the remarks there made, nothing further is given us to add here. cerning 1 Thess. v. we have been led out a little. But conThe Lord, by the Holy Spirit, graciously "ground" us, dear brother, in the Scriptures given to the church in "The Last Time." article under the heading, "The Last Time" in the You have, perhaps, read an January number, for which article we thank the Lord. The Scriptures of "The Last Time," (that is, the epistles of Jude and John, and the Revelation,) are as directly and primarily addressed to you, and me, and all Christians now living, as was the epistle to the Ephesians directed to the Christians in Ephesus, &c. It is clear, therefore, to me, (before the Lord,) that we must be careful how we take exhortations and statements written to the churches in the first time, (or apostolic time,) and apply them under our altered circumstances. not some of us come together as it were, to wait on supposed gifts, rather than to wait on the Lord? so that if a certain brother is not present we are disappointed! Let us all walk equally by faith in the Son of God, all equally look to the Spirit, all equally delight in shall all feel delivered-fully delivered-from leaning the Word, all equally keep the body under, and we the Master's use; we shall welcome opportunities on one another. Then shall we be fit and ready for of fellowship with saints anywhere; and we shall rejoice to follow the Lord, into any little meetings of for prayer, worship, or searching the Scriptures. "twos and threes" that He may open around us, To this happy condition of "walking in the fear of the Lord and the comfort of the Holy Ghost," may all taken up and used to the Lord's glory and we all be brought-that so we may be each and each other's good. Now, in the Revelation, dear brother, we are brought face to face with the fact that the Lord Jesus Christ is now in close association with His churcheswalking in the midst of the seven golden candlesticks. And what does He say unto us? He directs each of us having an "ear to hear," to hear what the Spirit saith, and the Spirit speaks to us by the Word of God. Thus I apprehend for myself, that it is God-and God only-with whom I have to do. It may happen that I am in fellowship with a dear brother who, walking closely with God, has been taken up and used to my soul's blessing, (and that perhaps, frequently.) But does this make him to be over me in the Lord? Nay. 66 Such an one may feel himself to be a servant of the Lord Jesus Christ; he may know that the Lord has graciously used him in certain work, and his hope may be that He will do so again. But what is my brother's consciousness to me? Lord, and I receive all from Him. faith rests on my my My brother referred to loves his Master, and desires that His Master may be glorified. At the same time, he feels that He can do nothing of himself: and that, unless his Master says "Do this, he dare not lift a finger to do it! Thus, all is (or should be) done now, in this, "the last time," by the Lord in the midst, by the Spirit in us each, through the Word of His grace-and to Him be all glory, now and for ever. But the ordinary thought of "gifts" is, that of it was all very different. Then-the Lord had depu- the church once, so just as certainly is the Lord in would feel fully provided for; so, in the spiritual the Church in the first time; but the only thing now is the ministry of the Spirit, in the presence and Not only authority, but gifts were visibly existent in under the control of the Lord the Head. Thus, I apprehend for myself before the Lord, that there are none to whom we should look as admonishers, shepherds, who have a specific work to do for us, for -that there are none which we have "to esteem them highly." 66 over us" now-no under When the Lord Jesus was upon earth, He was the One Master and all believers were brethren. on high, and gave gifts unto men." (Eph. iv.) "gifts,"-apostles, prophets, evangelists, pastors (or xxiii.) But the time came when "He ascended up (Matt. elders), and teachers were Masters in the Lord's absence" ambassadors for Christ ... in Christ's stead." These But the time came when He descended again as He had dimly intimated to Peter, (John xxi. 22.) He descended to John in Patmos, and revealed Himself in close association with His churches "POWER BELONGETH UNTO GOD." (Ps. lxii.) "walking in the midst of the seven golden candle-powerful,) it is evident that all authority must be sticks." Thus, in this, "the last time," He is again become our One Master, both in the sense of authority and teaching, (as represented by the Spirit). This truth we are presented with in Rev. i. ii. iii. This truth is further manifested in the manner in which the apostles gradually dropt all titles of mastership. While Peter and Paul present their "apostleship" in their epistles to the churches, Jude simply styles himself "servant,' and John is our "brother and companion in tribulation," and "John the aged," (translated elder.') Thus, if John is to be known no more except as a "brother," who would wish to be anything else? who? Unless, dear brother, we divide between the Scriptures written in the first time and those written in the last time," (as the Holy Ghost calls it, see 1 John ii. 18) we shall be frequently in difficulties. I have felt them myself, and have had to take them to the Lord. Take, for instance, those passages in the epistle to the Hebrews "Remember them which have the rule over you, who have spoken the word of God: whose faith follow, considering the end of their conversation, Jesus Christ, the same yesterday, and to-day, and for ever." "Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account that they may do it with joy, and not with grief: for that is unprofitable for you." Let us take our stand, firmly, dear brother, on the Scriptures of "the last time," and interpret (by the Spirit's guidance) the Scriptures of the first time by the spiritual order of things then visibly existing. But now, while in the Scriptures of "the last time" (that is, those of Jude and John), we have abundant exhortation to love one another-we have no exhortation to esteem any believers for their special position, gifts, or work. Read John's 1st Epistle for yourself, dear brother. On this subject, there is the completest silence. And why? Because the Lord had taken all things into His own hands. (See Rev. i. ii. iii.) I have gone to the Lord about this matter for myself, and am confident, dear brother, that you will do the same. May He be our all in all, and come come quickly. LOVE-ATONEMENT-GLORY-ETERNAL PRAISE.-This is the order observed in that remarkable song of triumph put into our mouths in Rev. i. "Unto Him that loved us, and washed us from our sins in His own blood, and hath made us kings and priests unto God and His Father; To Him be glory and dominion for ever and ever. Amen." "THY WORD is a LAMP unto my FEET, and a LIGHT unto my PATH."-Let us hold it up, beloved; and be content to see a step or two before us; and go forward. Having moved that step or two, we shall find our lamp throws light a step or two further. And so, shall we go on safely, taking heed to our steps according to God's Word. The light of the lamp will be steps according to God's Word. The light of the lamp will be sufficient for the darkest time, and the roughest path. "But the night is far spent: the day is at hand." Bless the Lord! The Lord Jesus Christ, being the HEAD, (loving, centred in Himself, and the CHURCH can have no power of united Action (as a body), except as much as its Divine Head has given it. What he has not given, He has retained. What he has retained must not be claimed by the Members. Each Christ has nowhere given the Church power to appoint, or select, its own Pastors. (Whoever heard of sheep choosing their own shepherds?) assembly is therefore bound to look to Him who is present in the midst, wherever "two or three are gathered together in His name," to care for and to nourish it in His own Divine way; that is to say, with the WRITTEN WORD by the SPIRIT - either directly to each individual soul, or indirectly through other members. (Please to read Eph. v. 25-30; Acts xx. 32; 1 Cor. ii. 13; 1 John ii. 27; Rev. ii. 29.) Christ has nowhere given the Church directions to employ, or to make, Forms of Prayer for use when it assembles for fellowship with the Father and with Himself. On the contrary, He has provided for it in this respect-by the gift of the Spirit. (Rom. viii. 26, 27.) To do these two things is to claim and use power which has not been given. It is not sufficient to argue by inference for these (so-called) Church Rights and Prerogatives. The Supreme and Perfect Word (given that the Christian may be perfect, thoroughly furnished unto all good works) must not be so dealt with. That power which is given to the Church by the Lord Jesus Christ, in the Word of God, can be claimed; and NO MORE. 2. It is evident in the Scriptures that it did please the Head of the Church to give to certain twelve men (apostles) power in the whole Church, and (by means of the apostles) a limited power to certain men in local assemblies (Elders or Bishops.) It is evident, also, that, as it has pleased the Living Present Head that the Apostolic authority should cease in the Church, so it is His goodwill and pleasure that the inferior, secondary authority, which was derived from the apostles, should cease. This is clear from the fact that the perpetuation of an eldership, is nowhere provided for. The shallower streams of power necessarily dried up when the source (the apostles) disappeared. The Elders in each church represented the Apostles while they were absent travelling elsewhere. Indeed, until the church was scattered abroad there were no elders; there was no necessity for them. The Elders could be, and were, "rejected" from the eldership, by the Apostles or their delegates-and were amenable to them only. The power to appoint and the power to remove are alike withdrawn. (Read Acts xiv. 23; 3 John 10; Titus iii. 10; 1 Tim. i. 20.) In the Revelation, we are presented with the Lord Jesus Christ, in close association with the churches, personally resuming that authority which He had (in measure) given to the Apostles, the last of whom is presented at His feet "as dead," and who is never presented in the Church again. The Son of God being in close association with the churches-"walking in the midst of the Seven Golden Candlesticks"-therefore, "POWER BELONGETH UNTO GOD." To all therefore, who claim authority or position in Assemblies of Saints, we feel obliged to say in faithfulness and love-you hold that which you have no right to hold, because those who gave it you, had no right to give it you. Consider what you are really doing, assuming power and position in the presence of THE KING! 3. In the next place, Assemblies may equally act beyond the Scripture, if they take a judicial power which their Living Present Head has not given them. By this is meant-excommunicating, or putting away, individual members. [This aspect of the subject has been dealt with very fully in previous numbers. See Nos. 17, 19, 20.7 Individual action (1 Thess. v.), the second is Church action (1 Cor. v. 13), the third is the Lord's action on His own members through the Word by the Spirit (Eph. v.) Even where serious errors are held, is not private rejection all that is enjoined (2 John 10), while as regards the church, surely the Great Shepherd will deliver His own sheep (1 John ii. 19) if they look to Him? Moral 6. But with gross sin it is different; those who are "without "outside the church, that is, the world-can judge of that and condemn it. evil appeals to the conscience of the natural manthe "world." Therefore, in such sad cases, it has pleased the Lord to give power to Assemblies to put such sinning ones away-solemnly, in the Lord's name, forbid them to come to the Table of the Lord, in order that the world, who can see the evil, may also see the condemnation, and admit that sin is condemned-not harboured-in the holy Church of God, among the saints (i.e. holy ones). (1 Cor. v. 13.) 7. If such an one put away for moral evil comes into an assembly, there is no power of forcible ejection; "The servant of the Lord must not strive." Surely he would go out, if the Church rose as one man, telling such an one that his presence (as an unrepentant evildoer) gives them grief! If he will not,-well, we must be cast upon the Lord till He remove him; we must pray him out. "It is a fearful thing to fall into the hands of the living God." For "Vengeance," as well as power, "belongeth unto God." He is present "whose eyes are like unto a flame of fire "-and faith can trust Him. 4. As gathered into the presence of the LordInfinite Patience and Perfect Love-it is evident that we should desire to deal with the Members of the Body as He would deal with them. Given, therefore, that anyone is really a brother in the Lord,-of the Household of Faith,-it follows that the Church can have no power to "put out" of the Lord's presence-out of the Lord's church-any but such as the Lord Himself would put out; that is, those whom He has given us power (in as many words) so to treat. The Church is the Assembly of God-its centre of gathering is the Son of God. If it were a human institution, then we might make our own laws and bye-laws. (This latter is, indeed, the case with many congregations, whose arrangements are settled by 8. Then, with regard to the Table of the Lord,trust-deeds and subscriptions.) But for those who as Christians have no power to withhold that which meet simply-who meet together to the Lord, to be is the Lord's, (except for fleshly evil,) it follows that ruled by Him, by the Spirit through the Word, it is the Church's responsibility is limited to requiring clear that nothing should be done but what He Him-confession with the mouth and baptism. self would do, in regard to that most serious act excluding from fellowship, delivering over to Satan. 5. Such putting out of doors-delivering over to Satan-is pointedly in Scripture for the "destruction of the flesh." (1 Cor. v. 5.) No instance can be adduced, or precept found, for such an extreme course towards a brother in error, (that is to say, as exercised by the Church.) And the reason for this distinction in the treatment of spiritual and moral evil is evident. Spiritual evil is really that of which those in the house ONLY can take cognisance. Those who are without, really have no judgment, or status of judging, in the matter. Spiritual evil must, then, be dealt with in the house, by the ministry of the word, as in the presence of the Lord, and with the power of the Holy Ghost, with all patience and love towards the individual brother, and in full faith in the Lord, to recover him, or to remove, or to neutralise such an one's bad teaching. The Word of God clearly enjoins upon us three ways of dealing with mischief-Avoidance of private fellowship; 2, Excommunication; 3, reproof, instruction, and correction in the Assembly. The first is If a member of the assembly introduce a person as known to him to be a believer, no further ceremony is required. But as real fellowship must always be in proportion to intimacy, the brother who introduces a new comer might, for the assembly's sake, give two or three simple items of information-such as, where He has been before in fellowship, and how long. If any one come from a distance, and is an entire stranger, he should, for his own sake, be provided with a "letter of commendation." (Acts xviii. 27.) But neither information nor letters can be demanded by the assembly under threat of keeping from the Table till they are produced. The responsibility rests between the individual soul and God; the church has no responsibility where it has no power. The responsibility is the individual's before God. a man examine himself, and so let him eat of that bread, and drink of that cup; for he that eateth and drinketh unworthily, eateth and drinketh condemnation unto himself, not discerning the Lord's body." "Let If one come, and he be found to be not baptized, he should be exhorted not to break bread till he be baptized, the Scriptural order being-belief, baptism, breaking bread. Baptism being readily administered, Baptism being readily administered, he need not be kept waiting more than a few days. But the church has no power to exclude an unbaptized believer from the Table of his Lord. 9. If a stranger come into an assembly, and endeavour to minister to or lead it, the assembly should surely be simply cast upon the Lord in the matter. If the brother be in communion with the Head, the assembly will soon perceive that (though a stranger) the Lord is ministering to it by him. But if the assembly is not happy about him, it must quietly wait on the Lord. But if (instead of doing this) a brother rise, and, in the name of the assembly, ask the stranger whether he is known to any one present, and if a negative answer is given, require the stranger to keep silence, is not this taking power into our own hands, when power belongeth unto God"? To this it may be said-"If you leave things open in that way, see what confusion would ensue!" Well, Faith says-"Never mind how much I am exposed to carnal fears, if my Lord-blessed be His name!-is more honoured thereby." Better to sit and groan for hours than not walk by faith in the Son of God. 10. If an assembly is troubled with the forward and talkative, who hinder and weigh it down-their only resource is the Lord, who will give grace “to speak the truth in love," and "in patience possess our souls." In seeking fellowship with the Father and the Son, we must wrestle, by the Spirit, through all hindrance, and "hold the Head," in spite of all that troubles us. Although these bases have been put before the reader, yet it becomes us to act-not from rulesbut to look to the Lord in every individual case, holding as the two first principles-His Presence, and that "Power belongeth unto God." DIVERS QUESTIONS. "Dear Brother in Christ,—I should be glad to know if I have rightly understood from PRECIOUS TRUTH, that only baptized christians should be received to fellowship?" [Dear one in the Lord,-We thought we had, in various places, in PRECIOUS TRUTH, stated what we believe we have learned for ourselves from the Word-that saints have no power to debar an unbaptized believer from the Lord's Table, but we feel very strongly that such an one ought to be exhorted not to break bread till he is baptized. But if he will act contrary to Scriptural order, we have no power to prevent his breaking bread. "Let a man examine himself, and so let him eat," &c. Our correspondent continues concerningWOMEN IN THE ASSEMBLY.] "I read in 1 Cor. xi. But every woman that prayeth or prophesieth with her head uncovered, dishonoureth her head.' Now, surely here we are instructed that the woman is to have her head covered when she prays or prophecies, which latter we see explained in chap. xiv. 3 as meaning speaking 'to edification, exhortation, comfort.' Now, if women were wont to pray and prophesy in the assembly in the apostles' days, why should they be hindered now? Yours in the Lord, C. C." [2. With regard to your remark-Why hinder " women from praying and prophesying in the assembly ?" the simple matter dealt with in 1 Cor. xi. is the question of women being veiled or not veiled, (so it seems to me.) But when Paul comes to the 14th chapter he says (without qualification) "Let your women keep silence in the churches, for it is not permitted unto them to speak, but to be under obedience." In the church at Corinth there was a double error- aspect of this impropriety first. He afterwards takes up the And Paul simply deals with the second and more flagrant other aspect of the wrong thing. In this matter, we see one of the evils which arose out of the early Church's dependence upon "gifts." Women having the gift of "prophecy," and receiving truth outside the assembly, inside! Now if women taught of the Spirit apart from the seized opportunities of imparting that truth when they got church were forbidden then to retail that truth in the church, surely the principle applies now. Your remark that the original word for "speak," in the above Scripture means babble (or "talk too much") will not help your position, because of the other words "keep silence," in the same sentence. Surely these latter words are strong enough! If "speak" admits of qualification, "keep silence does not. Though the language of the Holy Ghost is so clear, yet it is best to look for obedience in grace, not from law. Just as the Lord looks for silence and subjection in the Man-not from law, but in grace; so let the Man require silence in the Woman-in grace-"not from constraint, but of a willing mind." Now, what is the view which will make a woman specially willing to fall in with the will of God concerning her silence in the assembly? Is it not this? That as the Man visibly represents Christ, So the Woman represents the Church. "For the Head of the Woman is the Man, And the Head of every Man is Christ." (1 Cor. xi.) When in the assembly, therefore, the woman may well feel that she is called to show the man (by covered head and silence) that he (as a part of the church) is bound to be silent and reverent in the Lord's presence, till really moved to speak. Brethren may not be quick to learn this lesson from the woman-but there it is before their eyes, provided in the word of God. And a most important lesson it is. For the too great readiness and quickness of brethren to speak is a great the Father and the Son, by the Spirit. It is not by our much hindrance to souls getting into fellowship, individually, with speaking, but by the Spirit, that "we have access, through Jesus, unto the Father." (Eph. ii.) With some of us it seems, sometimes, that whatever comes up in our minds must come out of our mouths! Whereas we ought to judge our thoughts, and discern in the light of the Lord's presence, whether they will help the assembly to rise to the heavenlies, or whether they are a handful of manna for our own souls merely. Speaking from our own experience, periods of silence in our assemblies are very precious-and much too few. "Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath, for the wrath of man worketh not the righteousness of God." "If any man offend not in word, the same is a perfect man, and able also to bridle the whole body." (James iii.) "In the multitude of words there wanteth not sin: but he that refraineth his lips is wise." (Prov. x.) As we have said, this important lesson of subjection is taught to the man by the silence and covered head of the woman. [Readers are further referred to pages 119 (1866) and 220 (1867) of this Journal, where this subject has been considered.] Our correspondent further asks: "Might not the places where the Scripture Readings and Breaking of Bread are held be put each month in PRECIOUS TRUTH, for the information of those who might wish to attend ?" To this we have several difficulties before the Lord. 1, Might |
