Untitled article by Editor

International Tract and Missionary Society · Oakland, California · Jul 2, 1885

FromSigns of the Times, Vol. 11, No. 26.

The Church. No. 11.

By Editor

It is impossible to cover, in our remarks, every difficulty that may arise in the administration of discipline, because it is impossible to describe every phase of the working of the human mind. The Bible itself does not attempt to deal with every circumstance in life, or point out every circumstantial duty. Were this attempted we might well say that "the world itself could not contain the books that should be written." The Scriptures lay down many principles where it would not be possible to point out all the occasions of their application. When the Saviour commanded to "beware of false prophets," he did not name them. To do so would require a voluminous list, covering all the centuries, too long for any to con over. But he gave rules by which we may determine who are such, and we are held responsible to apply the rules properly.

There is one more phase which must be considered because it is often met. Individuals frequently wish to drop out without any action of the church; without any administration of discipline. Many times our churches have received requests to this intent: "Please drop my name; it is not necessary to take any action in my case; just strike my name from the church book." Recently we were shown a letter which a church received from a refractory member, with a request to "withdraw my name from the church book," in which were the following words: "I strictly command the elder of the church to appoint no committee, as I will not see any one hereafter."

The writer of these words certainly "spoke as one having authority," but not as one having much wisdom or judgment. A little consideration would convince any one that relations of such importance are not so easily severed; that responsibilities so great are not so easily evaded—not to be lightly thrown aside. But, unfortunately, people who go so far astray as any one must to send such a message to the church, do not consider; they do not carefully examine their own positions, and honestly weigh the reasons for and against their positions. And, indeed, we cannot expect that they should; we cannot expect that they who are in deep darkness should walk as they who are in the light.

And this brings us to the fulfillment of our promise to notice again the words of our Saviour in Matt. 18. The words which we have already noticed are prefaced with some weighty considerations. "For the Son of man is come to save that which was lost." Verse 11. This teaches us that, though we may consider a person "lost," we have no warrant to stop our efforts in his behalf. We can seldom—very seldom—know that any one is utterly lost until the Judgment has decided his destiny. In whatever light we may be inclined to view matters, it is certain that the words of our Saviour not only warrant us to make efforts for those whom we consider lost, but they teach us that we cannot be his followers in truth, co-workers with him, unless we endeavor to seek and save the lost. Then follows the parable of the one sheep that went astray, and the care of the shepherd who leaves the ninety and nine to seek the lost one. And when it is found, there is more rejoicing over that one than over the ninety and nine which went not astray.

This does not by any means teach that the Lord puts a premium on sin; that he loves to have his people go astray for the joy it gives him to recover them. It is a truth which can never be reversed, that "to obey is better than sacrifice." Paul sets the seal of the gospel to the condemnation of those who "sin that grace may abound." He says, of those who claim the privilege to do evil that good may come, "whose damnation is just." Antinomianism is heretical according to both Testaments. It is not because the Lord loves sin that he rejoices over the returning prodigal; it is because he abhors sin, and rejoices that the erring one returns to loyalty and obedience. "Even so it is not the will of your Father who is in Heaven, that one of these little ones should perish." Who shall say, in the light of these words, what is the limit of God's compassion for the straying? Who shall measure the bounds of that love that led the Father to give his Son, and led the Son to consent to die for such a world as this,—for such creatures as we are? But we must not presume on his mercy and his love, for the Scriptures show that the incorrigible will receive punishment according to the greatness of the grace which they abuse. Heb. 2:2, 3; 10:26-30.

Then follow, in our Saviour's instructions, the rules which we are to observe in our endeavors to reclaim the erring. The directions are explicit, positive. They are not our rules, but the laws of our Master, to whom all power is committed. They are not optional,—not a matter of choice, to be obeyed or neglected at pleasure,—they are imperative, to be neglected only at the peril of receiving the condemnation of our Lord. Circumstances may render it unpleasant to follow these rules; but the Lord says, "Go." The offender may not want to receive the witnesses sent; there the order stands: "Go." If he will not listen to the persons called to visit him, what then? The Lord says: "Tell it unto the church." But if he refuse to hear the church, as the Revised Version renders it, what then? Your responsibility is ended in that matter. He is no longer to be counted one of the household of faith. "Let him be unto thee as an heathen man and a publican."

The course of a persistently erring one,—of one who is in darkness,—is almost invariably a course of self-justification. If the church obeys the requirement of the Lord, he considers that he is persecuted; followed to his injury; and if he loses all his light, and betakes himself to the ways of the world, he comforts himself with the excuse that if he is lost it is the fault of the church—not of himself. Vain excuse! "If thou be wise, thou shalt be wise for thyself; but if thou scornest, thou alone shalt bear it." Prov. 9:12. Jesus says of his followers: "They shall never perish, neither shall any pluck them out of my hand." John 10:28. It is only by a failure to bear fruit that any one becomes a withered branch, cast into the fire to be burned. John 15:1-6. There is no power in the universe, outside of ourselves, that can "separate us from the love of Christ."

Now when the church has done all that is required in Matt. 18, they have followed the Lord's way, not their own; they have done the work of the Lord, not their own. They have not gone without being sent; they have acted as the servants of the Lord; they have borne his message to one who is turning away from his grace. Would it be reasonable, would it be just, for the Lord to leave them to bear the responsibility of the action under such circumstances? Surely not; and he will not. Their decision in the case is but the declaration of his will concerning the transaction, and he adds: "Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in Heaven; and whatsoever ye shall loose on earth shall be loosed in Heaven." This cannot mean that the decisions of the church, in all things and under all circumstances, shall be ratified. This is the papistical view. But the church is liable to err in judgment and in its decisions; though we should not lightly regard its decisions in any matter. But it does mean that, when the Lord lays down a rule of action and the church follows that rule, that the Lord will ratify the action. It cannot mean less than this. And this shows that where complaint is made against the action of the church in such cases, it is really a complaint against God, whose word they have followed, and whose work they have done.

No individual can be compelled to become a member of the church. Of course all are responsible to God for their actions, and their every work will be brought into judgment, whether or not they belong to the church. But in regard to religious matters they are not responsible to man or to any human tribunal, until they unite themselves with the church. This is a voluntary action; but this action brings into new relations and places under new obligations, both the individual and the church. But neither the individual nor the church originated these relations or these obligations. They are from the Lord; he has them under his own notice, in his own care and keeping. They cannot be disregarded or thrown aside at the pleasure of any man or any community of men. The will of their author must be consulted. Except according to his own word they cannot be dissolved by any means.

And they cannot be dissolved by any means whatever with safety to the individual. The Lord does not deal in that manner with those who have been in rebellion against him. He does not enlist his soldiers "on time." It is a complete surrender for life, or nothing. He grants no furloughs. The only means of quitting his service is by desertion. And a deserter's fate awaits all such at last.

We wish we could succeed in impressing upon the minds of all the great importance of church membership, and the great responsibility which it brings. It is the misfortune—we might say, the curse—of our churches, that so many hold this relation so lightly. We have noticed only one respect in which this error, ofttimes so fatal, is shown. We shall notice others when we come to speak of other duties of the church.