Him as friends, having the full knowledge and communion of His mind, "the mind of Christ," the Spirit's agency, as "the Revealer" (xvi. 7, 12, 13)-the boundless store that in consequence of our position belongs to us (xvi. 14, 15) -the simple, naked position of love in which we stand before the Father, so as, in one sense, to need nothing to support us (xvi. 26, 27)-(though we know in His wisdom and grace there is something more to support us, quite indispensable, even the Priesthood of Christ)—and finally presentation unto Him in glory, according to His own will (xvii. 24), we may truly say, "Who hath heard such a thing, who hath known such a thing?" "Eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive, what good things God has provided for them that love Him," "the called" Paul, adds "according TO HIS PURPOSE." G. "But Jesus said, Suffer little children, and forbid them not to come unto me: for of such is the kingdom of heaven."-Matt. xix. 14. How sweet, dear Lord, to hear thy voice Well may a parent's heart rejoice, That such to thee are dear. How full thy love; how kind, how warm, "Forbid them not," Thy word's a charm, No mother's smile could win so well, No other voice than Thine could tell, Hushed were the children, calm and still How cherub-like their infant smile! These gracious words our hearts incline We pray, dear Lord, they may be Thine, Thou, who a parent's love could'st feel, Our children Lord, we ask Thee scal, No. XV. FELLOWSHIP AND ITS RESPONSIBILITIES. THE principle of fellowship is one of exceeding importance to us. And if we ask what the unity or fellowship of the church is, it is I believe answered in that one word "the unity of the Spirit"-"endeavouring to keep the unity of the Spirit" (Ephes. iv). of We have too much, I think, looked on unity as our unity, instead of the unity of the Spirit. The two things are very different. Our unity would indeed be a rope sand, as many have supposed it to be; yet had it something durable in it, because, though not seeing, perhaps, our full strength, it was held as to God. But, as I say, we want a bond, and that bond is the Spirit". What then is the position-the unity of the church in the world? It is "the temple, the habitation of God by the Spirit." The position of the Church, as it should be in the world, is this, it is the one body of Christ animated and guided by the Spirit. The promise of Christ, in departing from His Church was, "I will send you another Comforter [which I should be much more inclined to render "another guardian"] that he may abide with you for ever; even the Spirit of Truth." And His care for the Church, in guarding and guiding them, may be nicely suggested, I think, by those words "He shall guide (odnynoe) you into all the truth." "As many as are led by the Spirit of God, they are the children of God." This shews it is our privilege to be led by Him. Thus it is therefore with the whole Church (if it would allow it), and thus it is with every assembly gathered a I take the opportunity, and beg leave to press upon attention a tract which may be familiar to some, and to others perhaps will not be so, called "Letter to the Saints in London as to the Presence of the Holy Ghost in the Church." I did not see it until writing this; but it contains a statement of that truth more full than I hitherto remember to have seen, and in a way calculated to warm and gladden the heart of every right-minded saint. I use the word prospectively. upon true ground, "in the name of our Lord Jesus Christ, and by the Spirit of our God;" it is, under the guardian hand, and care of the Holy Ghost, the indwelling Spirit, "the habitation of God by the Spirit." And let me say, we shall find the benefit, the necessity, in these last times, of standing for the whole truth, the full truth. Let us not be deterred by the charge of presumption. We are either that, or nothing. Our choice is between God's foundation and man's expediency. I will resume, by adding, in reference to what I said just above, that, if gathered upon true ground, though not the Church, yet are we upon the ground of the Church, and therefore in a position to act upon the principles and to receive the full blessing of the Church. Where two or three are gathered together in my name, there am I in the midst of them." Alas! one has to reassert every principle which we once held. Further, I remark, I fear it is the thought and language of many now, that it is impossible to carry out the unity of the Church now. To which I reply simply, Is it the truth? Because if it is so, it is simply unbelief to talk of its being impossible to carry it out. It is saying, the Lord is not able to help us to carry out the truth. Let us look at it in its undisguised form. But I say, this is the very ark for us, that must be carried through, though it be through fire and water. I would suggest. What promise or prospect is there of security from evil and delusion apart from the unity of the body? I see (Ephes, iv. 4). "there is one body, and one spirit." I believe from that passage taken in connection with ver. 3, and from other passages, that God has been pleased to connect the Spirit with the Body here on earth. And we cannot have the fullest power and guidance of the Spirit apart from the Body. This may seem delicate ground: it is so; we ought to feel it; yet it is nevertheless true. And let me say such will be the working of evil in these last days, that we shall find we have nothing to spare to meet it. "Except those days were shortened for the elect's sake, no flesh should be saved," true of Israel's remnant literally hereafter, has distinctly, I believe, its moral application for us now. But to talk about not carrying it out now; how beautifully does the language of the Israel-remnant contrast with this in the time of their trouble, which with regard to personal suffering in one sense, will be infinitely more trying than ours. "God is our refuge and strength, a very present help in trouble. Therefore will we not fear, though the earth be removed, and though the mountains be carried into the heart of the sea. Though the waters thereof roar and be troubled, though the mountains shake at the swelling thereof" (Ps. xlvi.). "They shall glorify God in the fires, even the name of the Lord God of Israel." Yea, instead of being discouraged, "they shall lift up their voice, and shall sing for the majesty of the Lord, they shall cry aloud from the sea." I simply add, in conclusion, that to give up the unity of the Church, is, in plain terms, in consonance with what has been said before, to give up the field to the devil. Now then the question arises, why when evil comes into a body, and is not judged, will not be judged, why do we separate from all, why do we refuse fellowship to any? For this reason-that the Spirit is grieved in the Body, yea, is sent away-he is no longer the Animator, the RULER. For when evil is tolerated, there He cannot dwell. "In many things we all offend," whether individually, or collectively. But our infirmities, and sins in that way are one thing, and the deliberate refusal to judge, and put away our evils is quite a different thing. Tender truly is that Spirit, so that even corrupt communication (Paul tells us in Ephes.) grieves "that holy Spirit of God, whereby we are sealed;" but as to the other, wilful evil, truly it is of the character spoken of in (Heb. x.); it is "doing despite unto the Spirit of grace.' If then, I say, the body refuse His guardianship, if it reject Him thus, what follows? Why it is no longer His fellowship, the unity of the Spirit. To the question, then, "Why do you separate from all?” I answer, Because we have no security about any. They are no longer under the care of the guardianship, the hand of the Spirit, that other Guardian-they have re fused it. We cannot own whom He does not, those who do not own Him. I will not dwell upon the truth, that surely the wolf will catch and scatter those who are thus defenceless— on the truth that a little leaven leavens the whole lumpthis shews there is no security. I confine myself to the present thought--but I add, that where the Spirit is not the animating guiding One, it is the solemn fact that Satan does get that place. He becomes the animator. This, I think, is decidedly shewn in Babylon, i. e. the professing Church. That is how it ends. "Babylon the great," says the word, "is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird." That from which God goes out, Satan enters. John xiii. 27. may be very instructive as compared with verse 2. See also 1 Sam. xvi. 14; xviii. 9, 10. This may perhaps be slow, and imperceptible save to the really spiritual eye. But this, I think, should make the saint the more careful of meddling with it; for such a beginning yet leads surely onward, and blinds to its own progress. And here let me observe, the great danger one has of letting natural feelings and thoughts come in to lead him to any such compromise or meddling. It is, I judge, the enemy's plan, when resistance has been successfully offered, to soften by kindness. Look at the prophet at Bethel. Jeroboam, when the testimony had been given with power, next says (1 Kings xiii. 7.) "Come home, and refresh thyself, and I will give thee a reward." What a change! What apparent kindness! But his thought, I judge, simply was to soften the prophet's testimony, to screen his own conscience, to persuade himself that it would not be so bad after all as the prophet had said,—in short, to bribe God in the person of his prophet. Such very likely too was the motive of the old prophet, to bolster himself up in a false position (compare 2 Chron. xi. 13, 16.)d d I would remark, in conjunction with this reference, his dwelling at Bethel, I think, would be instructive. He dwelt where the altar was the fixed proof of Israel's sin. He could not there |