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Decently And In Order.
„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.
----------
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.
----------
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 [R1891 : page 260] 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]
Take every virtue, every grace, and fortify the whole."
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. [R1891
: page 261] 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.
----------
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.
----------
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 [R1891 : page 262] 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.
----------
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 11above 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 [R1892 : page
262] 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. 2:5-9Diaglott--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 [R1892 : page 263] 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.
----------
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
BONDAGE.
----------
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 [R1893 : page 263] 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. [R1894 : page 265]
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. 12:12-20the 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
OF THE SAINTS.
----------
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.
[R1894 : page 266]
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
ORGANIZATION.
----------
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.
W.T. R-1889 a : page 259 – 1895 r.