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Les diagrammes suivants illustrent la mAthode. 1 2 3 32X 1 2 3 4 5 6 CHURCH MEMBERSHIP; OR. THE CONDITIONS OF NEW TESTAMENT AND METHODIST CHURCH MEMBERSHIP EXAMINED AND COMPARED. » ^ n » « BY S. BOND, Methodist Minister of the Montreal Conference. TORONTO : Tv/'ILLIAM BRIGGS, 78 & 80 King Strkrt East MONTREAL : C. W. COATES. HALIFAX : S. F. HUESTIS. 1882. ANNEX* • STACK WAY 1 1 1950 PREFACE. It is a common and natural desire when a man ap- pears before the public in the printed page, to explain the reasons. The Author of this essay has written and published, because of the pressure of a conviction that the subject of it needs to be studied by the people of the Church to which he belongs. He has marked with regret a disposition to ignore the importance of Christian fellowship to the individual Christian ; and he has heard many statements as to the relation which it bears to the proper conditions of Church membership^ which he believes were made through misconception of what the New Testament teaches on this subject. The views thus expressed tend very directly to make those who hold them feel that the conditions of mem- bership in the Methodist Church are purely arbitrary ; and in their application necessarily exclude some who have a right to membership, according to their ideas. Believing that a correct knowledge of what is the evidence afforded by the New Testament, would remove such feelings, and lead these persons, and many others, to highly prize what now they shun, I have here IV PREFArE. sought to present a candid statement of its testimony on this interesting, but neglected subject. This object is the writer's excuse for presuming thus publicly to discuss the subject of the following pages. Whether the ability of the treatment, as well as the importance of the subject, justifies his temerity, is for others to determine, if they wish. If conviction of the correct- ness of the teaching of this essay is produced, and a more general and cheerful use of Christian fellowship follows, I shall be abundantly rewarded. S. BOND. h h i ! ! ! J stimony is object blicly to Vhether Dortance •thers to correct- d, and a llowship OND. INTRODUCTION. The effects of Christianity on our race is a subject of surpassing interest. The attention need not be confined to those things that are purely spiritual, in order to discover much that is both remarkable and pleasing. In its working and progress among men it has developed many different phases ; extending all the way, from the most perfect exhibition of its real nature, down to the most defective, until all that is Christian fades away in worldliness. The same is true in regard to the acceptance of its doctrines. There have been examples of the most cordial and complete belief of what it teaches, and there have been cases of the loosest acceptance of the least portion of divine truth, until it has been indistinguishable. Yet through a large portion of these phases of its working, and indeed perhaps through all, this fact holds true ; that each succeeding period has been characterized by a larger measure of grace and truth in the admixture. The worldly character has been more conformed to the Christian, even when the Christian character has been more conformed to the worldly ; and the false doctrine has had less of antagonism to the truth as it is in Jesus, or the Christian doctrine has covered a wider range of the human thinking ; and error has been confined to a narrower range. The same relative phases have been produced in the vi INTRODUCTION. organic life of the Church. There have been and still are, instances of the most exact and pronounced ecclesiasticism, denying all grace beyond its pale ; and there have also been, and still exist instances where divine grace is believed neither to require nor produce any form of ecclesiastical organization. Often these two extremes have come into conflict ; while betimes they have been found working side by side, without greatly disturbing each other. They have come even closer than this, and their workings, though silently proceeding, have tended to some form of upheaval. It is when they work within the same ecclesiasti- cal organization that the conflict becomes dangerous. For the one tends to enforce high-churchism, and the other almost no-churchism. The most important phases of some Church organizations of to-day centre round this point. Methodism has had a quiet struggle for some years within her fold between these two phases of Church doctrine, and Church life. This conflict of opinion, in regard to what properly con- stitutes membership in the Church is not one of external ecclesiastical order, but is doctrinal in its nature. A clear perception of what is the nature of New Testament Church membership will settle in most minds within her enclosure, and in many with- out, the question of duty in regard to the manner of holding membership in the Church. In order to aid, if I may, by a candid enquiry into the question as it is presented in the New Testament, I now ask an impartial consideration of the following investigation into the question. and still nounced lie ; and IS where produce 3n these betimes without me even silently 3aval. ilesiasti- ngerous. and the iportant y centre struggle lese two e. This rly con- one of il in its lature of settle in ny with- anner of airy into sstament, ollowing CONTENTS. Pasi. Introduction. CHAPTER I. New Testament Church Membership 9 1. In the Invisible Church. 2. In the Visible Church. Relation of Baptized Persons to these Forms of the Church. CHAPTER II. The Conditions of Membership 22 1. Not Correct or Extensive Religious Knowledge. 2. Not Baptism. 3. But the Attainment of Spiritual Life Begetting Desire for Alliance with others Like-minded. 4. TKe Practice of the Christian Life. 5. Use of Christian Fellowship and Ordinances. Evidence of Obligation to attend the Select Christian Assemblies — (a) From Express Command. (6) From Apostolic Approval of Uniform Practice, (c) From the Conditions of Reception of Lord's Supper. CHAPTER IIL The Character and Work of these Meetings >. 40 Scripture Evidence that the Disciples Were— 1. In the Habit of Meeting for Mutual Edification. 2. Under Apostolic Sanction. 3. Not in a Promiscuous Company, but of Avowed Disciples. 4. Had Duties and Privileges that did not Permit the Presence of the Careless and Worldly. I jlii! Vlll CONTENTS. 6. The Exercises Consisting of Mutual Prayer, Fellow- ship, Exhortation, Instruction, Exercise of Dis- cipline, Participation of the Lord's Supper, &c., &c. G. Obligated to Participate in these Gatherings. CHAPTER IV. Agreement op Methodist Church Conditions 48 1. In not Requiring Agreement of Doctrine, &c. 2 In Re([uiring Abstinence from " Evil of every Kind." 3. In Requiring to do good of every Kind, to run the Christian Race, &c. 4. In Requiring the use of all Christian Means and Or- dinances of which the Select Church Meeting is a Principal. Correspondence of this Rule to N. T. Usage and Principle. (a) It is Similarly Constituted of Believers only. (b) Characterized by Similar Exercises. (c) Reason and Principle of Rule of Attendance Similar i Testimony of Dr. Paley, and Dr. Dale. CHAPTER V. Collateral Evidence 55 1. Adaptation of these Means to Produce the object of the Church's Existence. 2. Harmonizing with Instincts of Human Nature. 3. General Practice of the Godly in all Ages. Synopsis of Preceding Argument. CHAPTER VI. The Advantages of such a Method 62 1. Gives a Correct Exhibition of the "Love of the Brethren." 2. Secures Distinctness and Compactness of Church Life. 3. Utilizes the Gifts of all the Membership. 4. Employs the Graces and Strength of all for the Needy. 5. Preserves the Spirituality of the Church. 6. Provides Means for Aiding the Awakened, and those Seeking a Knowledge of Salvation. ellow- f Dis- tc, &c. CHURCH MEMBERSHIP. 48 Kind." nil the lid Or- ;ting is ge and dy. Similar bject of re. of the ch Life. Needy. d those 55 62 CHAPTER I. NEW TESTAMENT CHURCH MEMJJERSHIP. What is Neiu Testavient Church Membership ? Christ taught His disciples, " My kingdom is not of this world ; " " The kingdom of God is within you." And yet the Church of the living God is spoken of by Him and His apostles as something that men could see and recognize. He instructs us that the offending brother that will not be reconciled to him who is offended, by private conference or friendly com- munication with two or three, is to be reported unto " the Church." Paul teaches the spiritual nature of the kingdom of God, saying, " The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost ; ' and yet in his history the record is, he went up from Caesarea to Jerusalem and saluted the Church. To many minds these statements may appear contradictory and incon- sistent ; and to others they will, perhaps, be confusing. Only to him who comprehends, to some considerable degree, the nature of Christ's work will there be perfect clearness. But when a man sees that the " new creature " is the thing that is essential, tnen the mode of divine procedure will explain the order Christ has adopted. By His Spirit he works in man to the production of a 10 CHURCH MEMBERSHIP. new life, that so influences its subjects as to produce a brotherhood. This feeling of brotherliness creates a community, whose members voluntarily submit one to another, because Christ has wrought in them that which distinguishes them from all others. They can at once see that this work of Christ, and this com- munity of brethren, formed by mutual feelings, are two distinct things. The one has relation to God, and the other has relation to men. But the former is 'Iways the cause of the latter. Identification with the community can never give the new life and the consequent community of feeling. All the organiza- tion is the result of the power of Jhrist upon the heart and life. To suppose the opposite order of working, i.e.y the formation of the organization for the purpose of producing the new life, is to suppose what Christ did not establish. And yet the community, developed by the new life, was to be an instrument to influence others to the obtaining of this same new creation. But its oflice was always to be merely instrumental ; the new creation was always a divine work. Here then, we have the idea in its most concrete form — the Charch is a community of saved persons, drawn together by divine life in them, and governed by Christ's law as revealed in the New Testament. In the progress of the divine work, where the life is the essential thing, and the organization is but the casket to hold the precious treasure, there is almost of necessity some divergence of these two separate things. We ^ee them separated in fact, and we learn of the divine recoirnition of this distinction. CHURCH MEMBERSHIP. 11 1. There is men)bership in the body of Christ corresponding to presence in the Kingdom of God. This takes in all who are Christ's, wliether of any visible community or not. The Church in this sense is spoken of as the "body of Christ," and is also often called in these times the invisible Church. It may more properly be called the spiritual or general Church, because it includes all who are in the Kingdom of God's grace. Such Scriptures as the following give us this view of the Church : Eph. 3. 10. " To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God. * * * For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named. * * * Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen." Eph. 5. 23. " For the husband is the head of the wife, even as Christ is the head of the church ; and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be unto their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing ; but that it should be holy and without blemis]>. For no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the church ; for we are members of his body, of his flesh, and of his bones." Col. h •-M 12 CHURCH MEMBERSHIP. 18. " And he is the head of the body, the church." Col. 1. 24, "Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church." Now, in all these passages the inward and spiritual state is the basis of the idea of the Church. Those who are of His body are His Church ; and they ai'e of His Church who are subject to Christ — who are holy and without blemish. Let there be union with Christ and there is membership with this Church. This Church coi responds with the Kingdom of God, mentioned by Christ, Matt. 5. 20, " For I say unto you, that except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven," and John 3. 3, " Excep^^ a man be born again he cannot see the kingdom of God," or by Paul, Rom. 14. 17, "For] the kingdom of God is not meat and drink, but righteous- ness, and peace, and joy in the Holy Ghost," and also in Col. ]. 13, "Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son." It were useless to quote more at length on this point. We have given these for illustration sake, as well as for proof, of a very important point, that, though it is seldom denied, is nevertheless ignored. They show the universal Church of God as the " body of Christ," — as "the kingdom of God— the kingdom of heaven." And in whatever of these different A CHURCH MEMBERSHIP. 13 church." for you, itions of h is the spiritual , Those 3y are of are holy h Christ b. This of God, say unto ceed the J shall in nd John t see the 'For] the ighteous- and also he power kingdom . on this L sake, as int, that, ignored, he " body kingdom different descriptions it is presented to us, the spiritual state — the divine work — is the essential thing. Whether the subject be knov/n to others or not he is still of Christ's body, nay, " of his flesh and of his bones." He needs no recognition from any others, whatever position they may hold ; nor is he introduced into this state by the act of any. Is he " delivered from the power of darkness and translated into the kingdom of God's dear Son," then is he of this Church, which Christ has " purcliased with his own blood ?" No baptism of water is so much as mentioned ; the baptism of the Spirit is the initiating and the con- stituting act, by which he is introduced into the kingdom of God. To any one who has fully apprehended this divine plan of constituting the children of men heirs to the kingdom of heaven, it is almost an insult to urge any argument against an act of man having any force in such a work. And yet men have thought that the keys to the kingdom of heaven were held by those who had the right to administer water baptism. They have, without any evidence, assumed what ought to be very clearly proved, viz., that these particular persons only, hold the right to baptize by water ; and that water baptism initiates a man into the invisible Church of God. But does God make the salvation of one man de- pendent upon *the will and act of another, so much, that one can actually keep his fellow out of the kingdom of God ? Does God make Himself de- 14 CHURCH MEMBERSHIP. pendent upon the offices of any man as to the bestowment of His grace ? Our enlightened reason can answer. " The Kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost." " For in Jesus Christ neither circum- cision availeth anything, nor uncircumcision, but faith which worketh by love." I take it that neither man nor child is any more a child of God, or a subject of the kingdom of heaven, because of having been baptized by water. It is a mistaken notion of the nature of water baptism to assume the opposite of this. Such a view would make it a saving ordinance ; and in all who hold it, there is the tendency to ceremonialism, and priestly claims, whether with Anglican or Wesleyan. Children without baptism may all be included as in this Church or kingdom — whether we believe in the doctrine of an actual spiritual life imparted, or of covenant blessings unconditionally preventing damna- tion, save for personal sins. Let none hold up their hands in holy horror, as if the Church of God in this sense were being desecrated by the presence of the unbaptized. Wherever His covenant or His work of grace has assured any of His favor, there are found His members. And of them we need not be ashamed, as He is not. In regard to their recognition as members of the visible Church, I think too much is made of the question. But of the work of saving all children to the Church, whether baptized or un- baptized, we can never over-estimate the importance. OHURCR MEMBERSHIP. 15 The question of their membership in the Church, similar to the membership of adults, is too often put forward as the ground of the duty to care for them. But their claim in this particular may be recognized and met on the one basis as well as on the other. The reader of the New Testament will notice that this phase of the Church is not one of which any- thing is said, save such as relates to, personal duty and privilege, and such as relates to the divine work. It has nothing said of it, as of a a organization in which man could act. There is another form of Church membership mentioned in the New Testament, viz. : 2. The Membership of the Local or Visible Community. This is the Church which is mostly mentioned in the Acts of the Apostles. It should correspond, so far as it extends, with the invisible Church. But the latter may extend much further than the local Church. They can never be made absolutely co- extensive. Nor is it necessary they should. None should be admitted into the visible who are not of the invisible Church. None, it is supposed, will seek admission till they are of the Kingdom of God. And the Church is not wilfully to tolerate within its pale those who neither are, nor earnestly desire and seek to be members of Christ's body. Many may be truly of the Kingdom of God and heirs of heaven who are not in this local or visible Church. As distance or some other physical cause may hinder some true Christians from this membership, so incapacity may hinder others. 16 CHURCH MEMBERSHIP. The student of the New Testament will notice that in regard to the local Church there is no very precise law laid down. Whether children of believers, for instance, were recognized members, as much as their parents, is not a subject that is discussed. Even Bushnell's attempt to prove that they are ; by showing that in some of the Epistles they are personally addressed as to their duty, does not establish it. As well might we assume that all others who are ad- dressed or appealed to, are members of the visible Church. Paul says to some, " Be ye reconciled to God," just as truly as he says, " Children, obey your parents." Indeed, much that is in the epistles is addressed to those who are not Christians ; while each epistle as a whole is addressed to a local Church. The visible Church is not accounted the same as the saved world — nor as the baptized world. And most, if not all, the statements reojarding the Church in the Acts of the Apostles, relate simply to the recognized Christian community, whose members personally par- ticipate in its privileges and duties, just as our modern discussion of Church membership must and should relate to those who personally can or do partake of its duties and privileges. The local Church of the New Testament is the Church with which laws and discipline have to deal. And it is the Church in this sense that now corres- ponds to these local Churches of the New Testament, about which all ecclesiastical assemblies have to deal, and for which they are to legislate " according to the CHURCH MEMBKRSHir. )7 lotice very evers, eh as Even )wing )nally As e ad- dsible ed to your ties is while nurch. as the most, in the gnized ly par- nodern should e of its is the bo deal, corres- jament, to deal, )• to the rule and doctrine of Christ." We may " write up the people " in this sense ; but in the other sense God only knows them all, and it is both useless and presumptuous for man to attempt to regulate it. Any attempt to construct the visible Church so as to include in it as actual members and subject to its godly discipline all who are in the Kingdom of God, and therefore of the invisible Church of God, must prove a failure. More- over it is needless. There is no obligation imposed by the head of the Church requiring such an act of comprehension. All that is necessary to know and keep in mind is that the visible Church, that can be subject to discipline, does not control inheritance in " the Kingdom of Christ and of God." All believers in partaking of the new life, having thereby a desire begotten in them for this union with Christ's members, will seek it, and are obliged to have it. Visible Church membership will, then, according to these laws, include all who can be subject to the discipline of the Church, and all who can contribute to its edification — to its life and progress. Such a doctrine and practice regarding the Church, will correspond exactly to the Word of God in all that it says respecting the duty oi the Church and its relation to the world. Turn unto the testimony of the New Testament upon this subject. Christ on two separate occasions mentions the Church. The first was, when in reply to Peter's confession, " Thou art the Christ, the Son of the living God," He said, " Upon this rock I will build my Church." Here he refers to 18 CHURCH MEMBERSHIP. His Church in its most comprehensive sense, including the visible and the invisible. The other occasion is in regard to the offending brother : Matt. 18. 15, 16, 17, " Moreover, if thy brother trespass against thee, go and tell him his fault between thee and him alone : if he hear thee, then thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he neglect to hear them, tell it unto the church ; but if he neglect to hear the church, let him be unto thee as a heathen man and a publican." Here it is a visible community, and one that can take cognizance of what each of the parties has done. Whether it included any vyrho would be unable to take due notice of the act, such as children for instance, is not fully established ; but the natural construction of the terms leads to the conclusion that it did not. But the question is not left to be settled by this alone. The lir^t mention of the Church in the Acts of the Apostles is in Chap. 2. 47, " And the Lord added unto the church daily such as should be saved." The visible Church of the New Testament was then in its formative state. It was little better than in embryo. The. reading of the Revised Version is expository of this view : " And the Lord added to them day by day those that were being saved." The Church was made by drawing or uniting together those that were saved. The idea of community is that which first finds CHURCH MEMBERSHIP. 19 expression in the early days : " They went to their own company." " The multitudes of them that believed were of one heart and of one soul." The organized society comes afterward, and in the same way as would naturally come now in any analogous case. Men of similar minds, sympathies, and purposes naturally coalesce. The visible community soon comes to be spoken of as the Church. Acts 5. 11, "Great fear came upon all the church." Acts 8. 1, " A.t that time there was great persecution against the church which was at Jerusalem," — a sort of intimation that there might be a Church elsewhere ; and so it really happens. Acts 9. 31, " Then had the churches rest throughout all Judea and Galilee." Already a number of local, visible Churches — simply companies of believers, who according to the Revised Version are " the Church." Its reading is, " So the church throughout all Judea and Galilee and Samaria had peace, being edified." Acts 11. 22, mention is again made of the Church which was at Jerusalem. They heard of the spread of the Gospel to Antioch and of a company of brethren there ; so they sent Barnabas. He went, and soon after brought Saul from Tarsus ; " And it came to pass that a whole year they as- sembled themselves with the church and taught much people, and the disciples were called Christians first in Antioch." The disciples are the Christians, and the Christians are the Church there. This com- munity of believers at Antioch is again mentioned in the 13th chap., 1st verse, as a Church, where Paul and 20 CHUUCH MEMBERSHIP. Barnabas were designated by the Holy Ghost for the work of God, as evangelists. Being separated by the Church for this purpose they begin a tour of mission- ary labor in preaching the Gospel far and wide. On completing it, they returned '* to Lystra, and to Iconium, and Antioch," " confirming the souls of the disciples.' Acts 13. 23, ''And when they had or- dained them elders in every church, and had prayed with fasting, they commended them to the Lord on whom they believed." Here is still the same idea of the visible Church — " the disciples," " the believers : " and here we have the development of the organized community or Church. Elders are appointed. In Paul's charge to the elders of Ephesus, Acts 20. 28, we have a fuller recognition of the organized Church, " Take heed, therefore, unto yourselves, and to all the flock over which the Holy Ghost hath made you overseers, to feed the church of God which he hath purchased with His own blood." These instances might be still more extended ; but they are sufficient from the historical part of the New Testament. It is to be noticed that they all are local Churches, composed of actual believers — members who could perform the acts attributed to them. Perhaps two or three times these different Churches combine 1 are called the Church — the visible, general Church. Passing now to the Epistles, we find there the recog- nition of the local community, and the giving of rules to guide them as such. In the First Epistle to the Cor- CHURCH MEMBERSHIP. 21 >j inthians, there is extended discussion of certain phases of the Church's duty that gives much light on this subject, of what is the visible Church — or wliether the Church is to be understood in any other sense than of all who are in the Kingdom of God. 1 Cor. 14. 4, 5- " He that speaketh in an unknown tongue, edifieth himself ; but he that prophesieth, edifieth the Church." "I would that ye all spake with tongues, but I'ather that ye prophesied ; for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying." It is an as- sembly that can be profited by discourse on the things of God, and it is so made up that it is desirable that all could speak with tongues, and still more that they could " prophesy." We shall have occasion to turn to this extended discussion of Paul again on another point of still greater importance. We need not mention other cases to show this idea of the Church ; but this somewhat extended presentation of the case is given because of its importance, and be^ cause it is indicative of the fact of the frequent — nay general — mention of the Church in thissenseof local and visible. We thus see that membership in the Church, which is a subject of discipline and of human man- agement under divine law, is identification with a community of disciples of Christ, as they are drawn together by their common faith and love. It is secured by the voluntary act of the individual when he be- comes partaker of Christ. No initiation by any cere- mony was necessary. Active participation in the 22 CHlTR(^n MPMBERSHIP. duties and privileges of a common brotherhood gave any one status in this community called a Church. But such was the nature of the community, that only saved ones would seek it, or could fulfil its duties. We thus far in this connection state the nature of New Testament Church Membership. To go further, would be to anticipate the second point of enquiry. If in any way, those who are members of the Kingdom of God, while they are incapable of open participation ordinarily in its duties and privileges, as children, are members of this local community, it is not in such sense as in any way to affect the conditions of the membership of those of whom alone these records speak, and of whom extended discussion is made in the first Epistle to the Corinthians. CHAPTER II. # THE CONDITIONS OF MEMBERSHIP. What were the Conditions of this Local Church Membership ? It is to be noted that only in the visible or local Church membership can we take account of these con- ditions. For whatever are the conditions upon which men enter into the kingdom of God, these are the conditions upon which they enter the spiritual, in- visible, or universal Church. Membership in the in- visible Church is not under the control of man, and he CHUrcCH MEMBERSHIP. 23 can appoint no regulations in regard to it. But mem- bership in the visible Church is more within the reach of man ; yet it is not a tiling that man is to regulate, save in harmony with the Divine plan. The practice of the apostles, as given in the history of the Church recorded in the New Testament, must be :,he guide of the Church now. Yet even there is found no very ex- plicit rules, but rather great principles are presented. The Church of the present has no right to demand any conditions contrary to the practice of the apostles, nor should they demand any less. The visible Church should stixl be the best and nearest approach to that kingdom in which Christ reigns, that is to be found in this world. 1. While a certain amount of religious knowledge and acceptance of certain doctrines were necessary, yet knowledge and orthodoxy were not conditions of mem- bership in the Church of the New Testament. No such thinjs: as an examination in reo^ard to either of these points, is so much as once hinted at in any part of the record. Only as these could and did affect the desires and character of any person, did they come into con- sideration. Only as men knew the truth as it is in Jesus, could they earnestly desire to be saved. There would be no attempt to turn from sin until they saw its hatefulness, and there would be no turning to Christ as the Saviour of sinners until they believed Him to be the only Saviour. The saving, or, at least, the awakening process, must in the nature of the thing precede the question of Church membership. As well 3lM i 24 CHURCH MEMBERSHIP. might we expect to see a community of savages joining in an organization to promote the circulation of a newspaper, as to expect sinful and u* lawakened men to join together in christian fellowship. The law of desire, if not of demand, is the controlling rule in this matter. The truth proclaimed, constrains men to cry out, " Men and brethren, what shall we do ? " They are told to believe on the Lord Jesus Christ, and doing so, there springs up in them a desire for closer communion with all who have in like manner fled to Christ for refuge. This becomes the basis of their relation to the commu- nity of disciples, — to the Church. To thus believe, in order to such result, there must be a certain amount of religious truth accepted, and to this degree this knowledge and correct view of truth becomes a condition of their connection with the visible Church. The test, however, is not applied at the point of their seeking association with the disciples, but as a condition of receiving such spiritual quickening as produces the desire for this relation to the Church. There is no application of this rule in such a case. Desire for, or attainment of the thing that draws together the christian community, precedes all consider^ ation of the outward relationship. This secret divine power is the essential thing in the kingdom of God, It is the great need of man and of the race. This is the natural and the divine order. Cornelius seeks the knowledge of salvation by faith in Christ and the gift of the Holy Ghost, before any question of his relation to the visible Church is so much q.3 hinted CHURCH MEMBERSHIP. 25 at. Lydia and the jailer at Phillippi are both con* verted before Church membership is apparently so much as thought of. The new converts at Antioch are visited by Barnabas for their spiritual edification, not to or- ganize them into a Church. So when Peter and John went down to Samaria, after Philip had preached unto them, and they had believed and were baptized, their enquiry was not even whether the Church had been or obligatiow of the christia-w 26 CHURCH MEMBERSHIP. \> religion, and cannot be neglected without commission of an act that is just ground of exclusion from the Church of God. But the same may be said of the Lord's Supper. It also is a plain duty of every Christian, and he who neglects this duty is also worthy of exclusion. Much more than this has been claimed for baptism. It has been assumed that it is an initiating act into the visible Church, so that only such as are baptized are admitted to be members of the visible Church. Some can see but little impor- tance in baptism except in this view of the case. This view we believe to be unwarranted, if not mischievous. That baptism was usually administered soon after conversion I readily admit. But so also the Lord's Supper was received very soon after con- version. And strong presumptive evidence exists that it was often received before baptism was administered ; for as the Lord's Supper seems to have been received at every assembly of the disciples there was probably opportunity to receive it before baptism could have been administered. It might, therefore, be regarded as an initiatory rite just as fairly as baptism. So far as I can see this position has been assumed without any definite proof. It is not our business to prove the negative. It is sufficient to say, there is no evidence that water baptism initiates any one into the visible Church. In view of the absence of any intimation in the New Testament that it was initiatory — and* therefore necessary to membership — its early recognition as CHURCH MEMBERSHIP. 27 IS of initiatory must reasonably be regarded as one of those unhappy tendencies to ceremonialism that early showed themselves in the Church. A convert might receive baptism and then positively refuse to take membership in the visible Church. And there can be no visible Church membership with- out the person's own consent and act. It is a recogni- tion of what already exists — of his introduction into the kingdom of God, or of his sincere desire and endeavor to enter that kingdom. This idea is ''n harmony with the teaching of the Church standards on this point ; but the idea of initiatory rite into the visible Church, upon which much stress has of late years been laid, is not taught there. Nor is it im- plied in the nature of the act. ^ As circumcision was a sign and seal of the righteousness had by him who received it, so water baptism is a sign and seal of the covenant blessings enjoyed or pledged. The reception of water baptism stood in no immediate or necossary relation to reception into the visible Church. That which fitted the character and disposed the will to seek it, and also union with God's people, secured membership without any external rite. I dwell upon it here because it has been assumed that every baptized person, and such only, was a member of the visible Church. This places water baptism where the Scriptures, as I conceive, do not put it. And from this position it has been urged that baptized children are members of the visible Church, and that great in- justice is done them if this membership is denied them. 1 28 CHURCH MEMBERSHIP. *rf Perhaps the error arises from misconception of what is meant by metuhership in the visible or local Church, The analogy of the Jewish Church, corres- ponding with the Jewish nation, does not uphold this claim. And the analogy does not exist. They may be regarded as members of the invisible Church, whether baptized or not ; and if we change the meaning of visible Church they may, as children of parents in the visible Church, be regarded as members also. But in such case we do not mean a Church of active members who can exercise discipline and be subject to it ; who can each participate in its privileges and perform the common duties of actua] members. This we think must be accepted as the sense of Church in tWfe New Testament, unless where it refers to the invisible Church. Then this " body of Christ " includes children even unbaptized. The baptism is a recognition of their standing and their claims to christian nurture. This sense of the local and visible Church is the one prevalent and underlying all modern ecclesiastical legislation. On no well established basis, therefore, can the question of the relation of baptized or unbaptized children to the visible Church, affect the nature or duties of visible Church membership in general, or of the conditions upon which it is acquired or retained. All the proper christian instincts of parents, and all the historic Jewish identification of children with their parents in covenant privileges, are fully met by their recognition as rightly partakers of water baptism, CHURCH MEMBEHSHIP. 29 because they are in the kingdom of God or tlie universal Church, have the covenant of God in full force for them, and have a right to the sign and seal of this covenant. And all the duties of parents and of the Church can also as fully be performed with this conception of their relation, as with that which regards them as full members of the visible and local Church. It is not a question of the amount of care that the Church shall bestow upon them, nor of their present gracious relation — whatever that may be. Nor is it the question how the transition of an irresponsible child from the position he holds in the invisible Church, to actual, voluntary and responsible membership in the visible Church, shall be secured. It is : How does the New Testament show that a res- ponsible man entered the visible Church ? We hold it was not on the ground of his correct acceptance of doctrine, nor the extent of his knowledge, nor by his receiving baptism. And we might add it was not by vi rtue of his having been in the invisible Church in childhood, or in the visible Church in childhood, nor by virtue of his baptism and his parents' choice, as some in these times teach, is to be his right now. Neither orthodoxy, nor knowledge, nor rites, nor childhood's privileges, nor parental choice or grace gave membership in the visible Church of the New Testament. Perhaps s me classes of enquirers on this subject, particularly those who have very strong tendencies to hierarchical views, will be surprised at the absence of 30 CHURCH MEMBERSHIP. Ill i i'i technical rules. But it is in harmony with the entire drift of the new dispensation to exalt only the essentials. How then did men become members of this new community ? 3. They became members of the Church by being led, under the direct work of God in them, creating spiritual desires, purposes, and life, to ally themselves with the community of the disciples. Let a man, whether Jew or Gentile, under the power of the Gospel, however it may have been preached to him, see his sinfulness and need of salvation, and let him as a consequence seek the assembly of the disciples for aid, and there find the Saviour; that man has passed the door of the visible Church. He has be- come a christian in heart and by profession ; and by continuing to join with them in their assemblies in order to build up himself and his brethren in the faith, becomes a member of the Church. It is not by solemn and stately ceremony, but by a divine power making a new life, and thus causing a new alliance. Many things may enter into the means of his attaining such a position, and still others of great importance exist as conditions of his continuing to hold it. These we shall presently consider at length, because they enter equally into the question we have in hand. But in the meantime the one act which gives him this position of membership is that complex act of his seeking it in the state of mind here described, and their acceptance of him under the persuasion that he is one with them in the possession CHURCH MEMBERSHIP. 31 of the same experience of the power of Christ to save. He and they might possibly be deceived, though that is very improbable, but in the meantime he is a member of the visible Church. But if he is deceived he is not a member of tl invisible Church. They may baptize him and still he is not. They may admit him to that Holy Supper and still he is not introduced into the kingdom of God. But believing him truly a believer they give him the badge of discipleship — baptism ; and on his continuing to fulfil the conditions of discipleship they will give him continued recogni- tion of their brotherhood, in the Lord's Supper, of which he must partake as a duty and a privilege. Around this point really gather the varied con- ditions of continued Church membership. Participa- tion of the Lord's Supper with the christian brother- hood is the common duty of the Church, and in order that it may rightly be received, the christian life must be lived, and the christian fellowship n>ust be maintained In these two things we have the main conditions and characteristics of New Testament Church mem- bership. 4. There must be the practice of the christian life. *' If ye love me keep my commandments," says the Great Teacher. The Church is His fold into which He gathers His people, and they who enter are under obligation to obey His law. Whatever the christian life requires, that they are bound to fulfil. Paul commands the membership of the Church at Thessa- in 32 CHURCH MEMBERSHIP. lonica to " withdraw yourselves from every brother that walketh disorderly and not after the tradition which he received of us." And he further says, " If any man obey not our word by this epistle, note that man and have no company with him that he may be ashamed. Yet count him not as an enemy but ad- monish him as a brother." " Mark them which cause divisions and offences contrary to the doctrine which ye have learned, and avoid them." " I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolator, or a railer, or a drunkard, or an extortioner, with such an one, no, not to eat." Thus, we see that the law of Christ was enforced to the extent of for- bidding to eat the Lord's Supper with such sinners as are here mentioned. Expulsion was required to be used aorainst those who transgressed the divine rule. o o But, perhaps, it will be urged that this expulsion was to be used only against such as committed some specific crime, and that, therefore, a man might rightly remain in the Church while he did not do these things, though, perhaps, he did not really serve God and live the Christian life. There may possibly be a distinction drawn between what is actually required of all mem- bers in the Church, and what acts are mentioned as those, demanding direct Church discipline ; because we may be able accurately to determine whether some acts are really performed, and whether these can be done by a Christian, while in the case of others we may not be able to determine them. But it does not CHURCH MEMBERSHIP. S3 follow, therefore, that only such acts are to be shunned as are of this open kind, and which so distinctly prove the lack of the christian character. Nor is it by any means to be assumed that only a negative goodness is required as a condition of Church membership, any more than it is for christian life. The positive side of christian life is enjoined as a condition of this position, though we may not be able to discern its absence so clearly as to be able to make it a cause of excommunication. " If any man love not the Lord Jesus Christ let him be anathema maranatha," is said in immediate connection with a discussion on this very subject of the exercise of christian dis- cipline. The obligations to live religion, as binding on the individual member of the Church, are obligations that the Church has a right to require of its members. How it can enforce the obligation is solved only by remembering the next condition of Church member- ship, which we are soon to discuss, viz : his obligation to participate in christian fellowship in the christian assembly. Its application makes the individual mem- ber an unconscious judge of himself, as far as such is possible, and it also places all his fellow-members in a position to know, with considerable accurateness, even this deep secret of his heart. No institution or rule that has to be worked or administered by man, can be absolutely correct in its operations. The Church may sometimes have within its fold a member who is not a true christian, who passes undetected. But the application of these two 34 CHURCH MEMBERSHIP. rules guards against this danger, so far as fallible man can guard the point. And beyond this it is to be kept in mind, that whether these are efficient methods or not, still the condition of membership holds the same, whether we can so apply the rule as to detect every departure from it or not. If the Epistles are addressed to the Churches, and set forth what religion is, and what christians are to be, then, whatever they require is really a condition of membership in the visible Church. The individual member is in duty bound to apply the rule to his own conscience and life. They assume the personal sincerity of all who are addressed, and set forth what they are to be. The christian life is the life to be lived by t!ie Church. It exists for the purpose of aiding all who desire to live it, and it is only when men desire to live for God that they will seek its fold. Their presence here is a profession that they are de- siring and striving to be christians; and if they are in the visible Church without understanding them- selves as thus committed to Christ's service, then they are inexcusably ignorant of its nature or guilty of prostituting the Church of God to unworthy purposes. It is a divine institution set up on earth to raise man to heaven. The man who is in it, and makes no earnest attempts to keep Christ's law, violates the very first principles of an institution, of which He is a member. It has sometimes been said that the Methodist Church required attendance at its select Church CHURCH MEMBERSHIP. 35 meeting, and yet did not demand a christian life. The statement is very far from the truth, and is made because tliose who utter it do not discriminate very closely in regard to things that ditlcr. The same might be said on just as good ground, without very much variation, even in the terminology, in regard to the Church membership of the New Testament. It prescribes expulsion for specific sins, and yet does not prescribe expulsion for absence of piety. Jn giving the privileges of the Lord's Supper only to such as attend its very select christian assembly, it expels for non-attendance on these means, and yet it does not prescribe expulsion for neglect of personal prayer. But the reason is upon the face of it, and the teach- ing of the Scriptures need mislead nobody. There are things which man cannot judge, and here man is not enjoined to judge. There are things that man's own conduct in regard to them may be taken as a test of his position on the subject, and so the rule may be applied on his own action. This is precisely how the application of the conditions of Church membership in the Methodist Church stands ; and these are the principles that are presented in the New Testament as regulating the christian community. The whole of the christian life is required. Where our fellow- disciples can judge they are authorized to judge ; and where they cannot judge, we are placed in a position where we almost unconsciously judge ourselves. Within these lines, I am not aware that any pro- vision is made against insincerity. That must be 36 CHURCH MEMBERSHIP. mainly the ground where the "tares" will grow with the wheat until harvest, when the Great Searcher of hearts will " try every man's work of what sort it is." In order to this Church membership. 5. There must be fellowship in the christian as- sembly, and observance of Christian ordinances. This comes as a natural result ; as a necessary means of spiritual growth, and as a condition of ob- servance of the divine commandment, " Do this in remembrance of me." It is a natural result. These early christians loved one another. This love bound them together. A common faith, a common aim, a common experience resulted in the closest union. The history of the early days and years of the work of God in apostolic times shows that they were a most perfect brother- hood. Partakers of one spirit, and subjects of one common Master, they naturally sousfht each other's society. They were surrounded by one common foe, and committed to one common work, which made it desirable to aid each other. Their experience of divine thing.s was not only new but wonderful, so as to lead them to desire to speak to each other on the subject. And with minds renewed they delighted in this holy converse more than in any other exercisesu Love one to another was a main characteristic of the disciples of Christ then. It is so still, and must re- main the same to the end of time. The world were strangers to their new experience. Their joys and CHURCH MEMBEKSUIK 87 hopes were known only to themselves ; and were too thrilling to be kept covered up in the secret of their own hearts. Everything pertaining to them and their relation to the world outside, as well as the command and design of their divine Lord, made it most natural for them to assemble together statedly for mutual edification. It was a necessary means of spiritual growth. They needed spiritual strengthening, that they might be able to war a good warfare. The nature of man and the nature of religion alike, make it a necessity that believers should fellowship together. They must have gatherings for mutual editication. No christian will make progress, such es he should, when he is isolated from the brotherhood of believers. If his circumstances are providentially appointed so that he is debarred the fellowship of saints, he may possibly continue to grow up into Christ,'his living head, in all thing."^ ; but he will much need the assembly of God's saints. God has appointed it for his spiritual growth, and all the instincts of his rentv^ed nature will lead him to seek it. He can most truly say, " I was glad when they said unto me, let us go up into the house of the Lord. There they " bear one another's burdens;" there they " provoke one another unto love and good works." The fainting are revived, the wanderir*^ are brought back, the ignorant are instructed, and the sorrowful are made glad. The feei; that had " well nigh slipped " are placed securely on the rock again, by their gathering together in His name, and the fal- 38 CHURCH MEMBERSHIP. filment of His promise, " there am I in the midst of them." Fellowship with God, in the assembly of His saints, builds them up in their most holy faith. "They go from strength to strength ; every one of them in Zion appeareth before God." This assembling with the brotherhood of the dis- ciples is in obedience to the divine will, and necessary to a full observance of all divine ordinances. Herein it becomes a condition of New Testament Church membership. The obligation to assemble with the disciples in their gatherings for mutual edification may be es- tablished by three classes of evidence, (a) From express command. Hebrews 10. 24, 25, "And let us consider one another, to provoke unto love and good works : not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another ; and so much the more as ye see the day approaching." This was the Church law whicb they had to keep, (b) From the approved practice of the early disciples. This is so common and un- doubted a fact in the record of the New Testament that it is scarcely necessary to cite instances. A few must suffice. The cases at the same time show the nature of these assemblies. Beginning with Acts 2. 42, "And they continued steadfastly in the apostle's doctrine and fellowship and in breaking of bread, and in prayers." Here is implied or stated the thing3 that were done, and thus, CHURCH MEMBERSHIP. 39 the nature of the meetings of the disciples is un- folded. In the 4th chapter of Acts, 23rd verse, the christian assembly is again mentioned, " And, being let go, they went to their own company, and reported all that the chief priests and elders had done unto them, and when they heard that, they lifted up their voice with one accord," etc. At 31st verse of same chapter it is recorded, " And when they had prayed they were all filled with the Holy Ghost." In the 5th chapter further mention is made of their assembly, " And they w^ere all with one accord in Solomon's porch, and of the rest durst no man join himself to them ; but the people magnified them." Acts 14. 27, " And when they were come, and had gathered the Church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles." Acts 15. 30, " So when they were dismissed they came to Antioch, and when they had gathered the multitude together they delivered (he epistle, vhich, when they had read, they rejoiced for the consolation. And Judas and Silas being prophets also ihemselv^es, exhorted the brethren with many words, and confirmed them." 7n Acts 20. 7, we have still more specific intimation, not only of an act but of a practice. "And upon the first day of the week when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow." The regularity of their practice forces itself upon any reader of the New Testament. The obligation to attend these assemblies of the disciples is also proved from — ;i V) m 40 CHURCH MEMBERSHIP. (c) The administration of the Lord's Supper being performed only in such assemblies ; and yet all were under divine law to participate in this feast. The lengthened discussion on this subject in 1 Corinthians, to which we shall soon refer, is sufficent proof of this position. If then, there was command to assemble, and the practice of assembling, and also participation of the Lord's Supper in such assembly, it is beyond question that the members of the Church in New Testament times were under obligation, one and all, to meet with their brethren in their assemblies. For greater distinctness, we will consider the other part of this general question in a separate chapter. CHAPTER III. THE CHARACTER AND WORK OF THESE ASSEMBLIES What ivas the Character and Work of these Meetings of the New Testament Church ? This is a most important enquiry ; for upon the answer depends the conclusion at which this discussion aims. We take it that the instances already cited and those yet to be produced, show that these meetinsfs were select christian assemblies, and not promiscuous gatherings; that they were for mutual edification, and christian discipline ; that the exercises of prayer, CHURCH MEMBERSHIP. 41 L S 7« le >n I IS n, praise, exhortation, prophesying, statement of chris- tian experience, reproving, comforting, and instruc- ting, were mutually participated in ; and that the celebration of the Lord's Supper was there performed. In addition to the evidence which the history of the Church, as given in the Acts of the Apostles aftords, we have still more direct testimony to the points above stated, in the epistles to the Churches. The exclusive christian character of the meetings for mutual edification, for discipline, and for participation in the Lord's Supper, is made abundantly clear in Paul's First Epistle to Corinthians v. 4-11 : "In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lork Jesus But now I have written unto you not to keep company > if any man that is called a brother, be a fornicator, or covetous, or an idolator, or a railer, or a drunkard, or an extortioner ; with such an one no, not to eat." These words cannot refer to the christian in his social life, but to the christian in the assembly ; and they thus show in part the work done, the discipline required to be observed, and the purity of the Church to be maintained. The same is apparent in the language of the same epistle, xi. 17, 18: "Now in this that I declare unto you, I praise you not, that ye come together not for the better, but for the worse. For, first of all, i gifted )yment naking I. But tiings is L of gift las been lis form :ayer, of id judg- ortunity hurch of progress ^ho have 4. But it is not alone, or even mainly, in the line of natural jOfifts that this plan is found so beneficial. In the line of the graces of the varied members of the Church, there is even greater advantage from this rule of action. The strong can help the weak ; the wise can instruct the ignorant ; the courageous can inspire the timid ; the joyful can cheer the sorrowful. Many are the varied graces of the Divine Spirit be- stowed on the Church of God ; but ever that they may be used for the edification of all. Like the varied members of the human body, every one of them is necessary, ancj may serve the others. " And the eye cannot say unto the hand, I have no need of thee ; nor, again, the head to the feet, I have no need of you." Every grace may be used in this spiritual brotherhood, and finds a ready means of operation in such form of regular association. In such a body "the members should have the same care one for another." The feeblest young converts of the flock can be nur- tured, and even carried, if need be, till they " 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." So it has often been, and so, in the ordering of God this Christian fellowship was designed to be the means of building up the Church of God. Fuller knowledge of the deep things of God be- comes possible to each, by his more intimate knowledge of what another has received. New inspiration to press forward is gained from the exhortation, or from 68 CHURCH MEMBERSHIP. the joy, or from the heavenly mindedness with which he comes in contact. Isolation could not possibly accomplish such ends ; so the over-ruling Spirit has guided to a better order of things ; and the com- munion of saints has become a living reality. Both the graces of the Spirit bestowed on the brotherhood, and the loving association of these disciples, are a mighty instrumentality to help the soul in its spiritual struggles. These come betimes to all. The inexperienced need counsel. The timid need protection. Those downcast need lifting up. What better method could exist than the Church meeting we have shown to be the the New Testament ideal of the local Church, for such a purpose. The nature of the thing assures us of its adaptation to such purposes ; and the experience in our own time in all the branch- es of Methodism has demonstrated its importance. Can all this be true, and there be no ground for believing in a divine ordering ? And does not such a fact greatly strengthen the testimony we have pro- duced for this method of Church life and operation ? The Scripture evidence needs no such support as matter of proof ; but the fact serves to give complete- ness to the picture presented for our observation. And it may serve to reconcile some opposing thought, that still holds its sway from the force of education in another direction on this subject. Devout gratitude becomes us for such perfect provision for the spiritual needs of all classes of souls gathered into the spiritual fold. CHURCH MEMBERSHIP. 69 5. And is it not also a most effective means for preserving the purity and spirituality of the Church? The accomplishing of such an end is not only im- mensely important, but exceedingly difficult. Pro- vision can be made for expulsion of open trans- gressors without any very great difficulty, though, even its execution is no easy matter. But how can the Church, in its organic form, take cognizance of the spiritual condition of its membership :* is a most difficult problem. I believe that this is the most perfect method that it is possible to adopt. It starts on the spiritual basis, pure and simple. It promotes it to the largest degree. It repels in its whole opera- tion all world! 7-mindedness ; so that it becomes a very unnatural thing for the man of the world to seek such association. He has no sympathy with it. He is an utter alien to its spirit, its life, and practices. He can have no satisfaction or enjoyment in such a place. As soon as the soul that was alive and interested in its work becomes dead, the thing becomes dull, and then distasteful. Then, following his own in- clinations, he absents himself, and thereby declares himself no longer of this brotherhood. Expulsion, if you choose to call it such, is his own act, and is a most tangible expression of his lack of suitable qualifications for such a position. The nature of the conditions of this membership becomes, thereby, a most effective means of preserving the spirituality and purity of the visible Church. Any failure that becomes conspicuous arises mainly from failure to 70 CHURCH MEMBERSHIP. i|i III apply the rule. Nominal membership is thus pro- duced, and is the measure of departure from the New Testament rule of membership. This is the exact fact in regard to Methodism ; and it is full of argument in support of the position maintained in these pages. It is also very admonitory. Just in proportion as the membership has been a practical, fellowship membership, have there been spiritual life and power. The production and maintenance of these are the great ends to be served by the Church's operations. 6. The last advantage I shall mention, as especially growing out of this manner of maintaining Church membership, is the excellency of the means by which it provides for taking hold of those, who, by the power of the truth and the Spirit of God, are awaken- ed to a sense of sin, and desire to be saved. The evangelistic work of the Church can, and does go on in its public preaching ; and, by this means, public worship is maintained. And, although the worldly do not worship, they do come to the place of the holy, where God's people worship him. Here they are reached by the truth, and are awakened ; and, if also saved, can find a congenial home in the assembly of the " saints." But if they are seeking the Lord, there is no better place for them to be led forward, till " Christ has wrought a perfect cure," than the class- meeting. Here they are surrounded with men and women, who know the way, and who are prepared to instruct and guide them. Spiritual interests are here 4 CHURCH MEMBERSHIP. 71 ►ro- ew :act of in in ical, life of rch's stronger than in any other place they can find. Often they rise to what is sometimes called a white heat. Every member there is interested in their case. Prayer, fervent and appropriate, is made for their salvation. Experience of those who ha^ve, like themselves, tasted the wormwood and the gall, is heard. Sympathy for them in their intense longings for peace and pardon is felt, as only pardoned souls ca,n feel it. With such advantages surrounding them, and in full use, if they are safe anywhere on earth they are safe there. Conclusion. And does the Church exist to enlighten, and then to gather in the world ? Must she not only rouse the slumbering, but save them ? Then, here is a means well adapted to help her in so high a work. Here she may work to best advantage, on well understood and pre-eminently suitable lines. All her glorious aims may be promoted in her own divinely-sanctioned means. Here she gathers all her trophies, that they may speak with tongues of fire the wonderful works of God. Here, all the natural instincts sanctified by grace, are made to serve the highest ends of man's existence. The divine promise is, indeed, fulfilled in the experience of those, thus gathered in Christ's name ; and while saints are built up in their most holy faith, God is abundantly glorified. With such facts before us, it is surely impossible to doubt the Divine appoini