[Jan. 31st, 1864.]
In the Scriptures we have a two-fold description of the Church; as a whole, of individual churches, and of believers as individual men. The one description sets forth the ideal of the Church catholic, of a congregation, and of a believer; the other sets them before us as they actually are. The Church as a whole is described as the body of Christ, as his fold, as his kingdom, his family, his temple; all of which is intended to express its relation to him as his dwelling, as his possession, as the object of his delight, and as filled with his Spirit and presence.
I. In virtue of this relation to Christ, the Church is, 1. One in faith, in experience, in communion, and fellowship; so that if one member suffers, every member suffers with it. They are also in mutual subjection, and united in discipline and worship. 2. It is holy, sacred, set apart from the world, undefiled, conformed to the will of Christ, devoted to his service, and pure from the corruption of heresy and sin.
II. As the Church is what it is just described to be, a body filled by Christ’s Spirit, taught and controlled by him, it has the prerogative, 1. To teach others. 2. To bind and loose, to receive into, and reject from her communion. 3. To reprove and rebuke, as well as to exhort.
III. Now, as every man is a microcosm, so every believer is an epitome of the Church. What is true of the Church as a whole, is true of every believer in his measure. 1. The relation in which every believer stands to Christ is that which the Church as a whole bears to him. If he is the king, the head, the shepherd, the prophet, the priest, the husband of the Church, so he is of each and every believing soul. If the Church is filled by his Spirit, enlightened, sanctified and guided by him, so is each believer. 2. Therefore the attributes of the believer are essentially the attributes of the Church. He is holy, separate from the world, purified from sin. He is free from heresy and defilement. 3. Consequently the prerogatives of the believer are the same in his sphere and measure with the prerogatives of the Church. 1st. He has the right to teach. 2d. To bind and loose. 3d. To exhort and rebuke with all long-suffering.
The first remark which this view of the matter suggests is, that the relation both of the Church and of the believer to Christ is not an external one, but an internal and vital one. It is not by outward profession, nor by external rites that this relation is consummated or preserved, but by a living faith and the indwelling of the Spirit; and consequently no individual man, and no body of men have a right to be regarded, treated or obeyed as a part of the Church catholic, except so far as he or they give evidence of this real union with Christ.
The second remark is, that the prerogative of the Church and of believers severally, to teach, to give or withhold Christian fellowship, to exhort or rebuke, is founded on this relation to Christ, and conditioned on the possession of the attributes or character which flow from that relation: holiness, faith, love, meekness, etc. We are not bound to obey in the Lord those who are not in the Lord.
Protestants were right in resisting the authority of Rome; so were the Presbyterians in Scotland, and the Puritans in England right in resisting those who claimed the power of the Church over them. So the right to teach, to exhort and reprove belongs to those who are members of Christ’s body, and are governed by his Spirit; and it belongs to them only so far as this is actually true concerning them.
Third. It follows from what has been said, viz.: that it is the prerogative of the Church and of the believer thus to teach and to rebuke, that it is also his duty. He cannot see ignorance or sin without doing what he can to remove them.
Fourth. If this be the prerogative and duty of the believer and of the Church, then it is the duty of others to receive instruction and rebuke with a humble and submissive spirit. Here, as elsewhere, we do service not to men, but to God; we bow to the authority of God, or of the Holy Spirit in the humblest of his organs which he sees fit to employ.
As the actual Church is far from corresponding to the ideal; or the actual Christian to the ideal believer; as neither the Church as a whole, nor any of its members are really conformed to the standard of the Scriptures; as neither live worthily of the relations which both sustain to Christ, and neither possess in their fulness the internal character or attributes which flow from that relation, it follows,
First, that neither should be forward in claiming the prerogatives which are founded on that relation to Christ, and on the possession of its consequents. It has ever been the case that those bodies who possess the least of the attributes of the Church, have been most strenuous in the assertion of its prerogatives. Romanists proceed on the principle that the Church actual is the Church ideal, that the visible body is all that the Scriptures say the real and perfectly redeemed body is, or is to be. And it often happens that those individual Christians who have least of the spirit of Christ, are most disposed to exercise his power. Hence censoriousness results.
Second, as the rebuke comes from the indwelling of the Spirit, as the Christian does not act in his own name, it follows (a.) That the rule of his judgment must be the revealed will of the Spirit. (b.) That the motive must be the good of the offender. (c.) That the manner and tone must be such as the Spirit dictates.
Third, as concerns those who receive rebuke, it follows from what has been said, (a.) That they should recognize the right and duty of their brethren to administer it. (b.) That they should receive it as coming from the Lord. (c.) That as neither the Church nor the believer, whether the rebuker or the rebuked, is perfect, imperfection in the character of the reprover, or in his manner or spirit, would not justify us in resenting or resisting it. The Church is one. We should bear each other’s burdens, sympathize in each other’s sorrows, and endeavor to correct each other’s faults.
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