7. FELLOWSHIP.—For those who have given evidence that the Lord has added them to his church—how received? And they continued steadfastly in the apostles' doctrine and fellowship. Acts ii, 42. That ye have seen and heard declare we unto you, that ye also may have fellowship with us, &c. If we walk in the light as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. 1 John i, 3, 7. Wherefore receive ye one another, as Christ also received us to the glory of God. Rom. xv, 7; Eph. ii, 18, 19. What was the form in receiving a brother into fellowship? Ans. And when James, Cephas and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hand of fellowship. Gal. ii, 9. Jesus received us when we became obedient in love. So should we receive our obedient brother in fellowship and love when we perceive the grace of God in him. Greet them that love us in the faith. Titus iii, 15. The salutation by the hand of me Paul. Col. iv, 18.
Christ's new commandment forms the closest bond of fellowship. John xiii, 34. Be kindly affectioned one to another with brotherly love; in honor preferring one another. Rom. xii, 10. Let nothing be done through strife or vain glory; but in lowliness of mind let each esteem other better than themselves. Phil. ii, 3; Eph. v, 21; 1 Pet. v, 5; James iv, 11. Behold, how good and how pleasant it is for brethren to dwell together in unity. Ps. cxxxiii, 1. There is something very beautiful in these holy words of inspiration. "Fellowship," "unity," "brotherly-love." How heavenly? O how sweet these precious words! Where the Scriptures speak plain on any point, we avoid all comment as far as possible, that it may be infallible.
8. WHAT MUST THE CHURCH DO WITH THOSE WHO WALK DISORDERLY?
a. In all cases of personal offenses let Matt. xviii, be followed out to the letter. "Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee 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 shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen. . . . Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus said unto him, I say not unto thee, Until seven times: but, Until seventy times seven" (490 times.)
"Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent: thou shalt forgive him." Luke xvii, 3, 4. If all among us would follow strictly the Saviour's teaching on this point, there would be a settlement of most difficulties with but very little trouble; without bringing them before the church for their trial on personal offenses. It is very desirable that brethren should settle their own difficulties.
b. If a brother err from the truth through wrong understanding any way, we should follow James v, 19, 20. Brethren, if any of you do err from the truth, and one convert him; let him know, that he which converteth the sinner, (or sinning brother) from the error of his way, shall save a soul from death, and hide a multitude of sins. 1 Pet. iv, 8; Prov. x, 12. Love will make us overlook past errors in a brother, and lead us to a forgiving spirit.
Some should be disfellowshiped when others should be borne with. This depends much on the light that has been received by such. For unto whomsoever much is given, of him shall much be required. Jude 22 says, "And of some have compassion, making a difference."
Him that is weak in the faith, receive ye, but not to judge his doubtful thoughts. (Margin.) Rom. xiv, 1.
We then that are strong, ought to bear the infirmities of the weak, and not to please ourselves. Rom. xv, 1.
Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself lest thou also be tempted. Bear ye one another's burdens and so fulfill the law of Christ Gal. vi, 1, 2. "Love one another."
c. For some sins it is necessary to bear with some; but if a brother is living in the violation of any known law of God, it will be necessary to follow 1 Cor. chap. v: "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 Lord 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. Therefore put away from among yourselves that wicked person."
"And the Lord direct your hearts into the love of God, and into the patient waiting for Christ. Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly. And 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 admonish him as a brother. The salutation of Paul with mine own hand." 2 Thess. iii, 6, 14. And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Matt. v, 47. Can there be any harm in saluting any one by shaking hands? This is not always Christian fellowship. We are to love our enemies—we are not to count a disfellowshiped member as an enemy, but to admonish (i. e.,) warn and advise him, as a brother. Yet we should not have company with him, no not to eat, that he might be ashamed of his conduct. There may be hopes of some such, that after they have been delivered over to Satan for the destruction of the flesh or carnal mind, that they may recover out of the snare of the Devil, who have been taken captive by him at his will.
But shall we not eat with the wicked if they invite us, and also be in their company? This is made plain by Paul: [1 Cor. v, 9, 10:] I wrote unto you in an epistle not to company with fornicators: yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolators; for then must ye needs go out of the world." "This man receiveth sinners, and eateth with them." Luke xv, 2; Mark ii, 16. But if any man is called a brother we are restricted.
But fornication, and all uncleanness or covetousness, let it not once be named among you, as becometh saints; neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. For this know, that no whoremonger, nor unclean person, nor covetous man, who is an idolator, hath any inheritance in the kingdom of Christ and of God. . . . And have no fellowship with the unfruitful works of darkness, but rather reprove them. Eph. v. Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned; and avoid them. Rom. xvi, 17. Reject heretics after the first and second admonition. Titus iii, 10, 11. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. 1 Tim. vi, 3-5; Gal. v, 19-21. "Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings," &c.
The Bible is our only rule for a test of fellowship. No man can be tested for wrong conduct without a rule or law; therefore with us this is that rule or law by which we try, test, and disfellowship transgressors. For any sin or transgression of the law of God which will shut men out of the kingdom of God, may, if properly enlightened, be disfellowshiped without labor or procrastination. But it will be well at all times to use caution, judgment and meekness, that God may own us. On the account of the importance of this part of the subject we have been thus precise.
d. Here the inquiry arises, What shall be done with such as have walked with us awhile, then go out from us, or wish to withdraw, before or when no charge has been brought against them? We would in this case refer to 1 John ii, 19: "They went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us: but they went out that they might be made manifest that they were not all of us." See also Gal. ii, 46; 2 Cor. vi, 14-17.154We do not see as we have anything to do in disfellowshiping such, but grant them their request, and let them go. But should any one who has gone out from us, or has been disfellowshiped, wish to return to the fellowship of the church, it would be well to restore such an one in the spirit of meekness, if they give good evidence that God for Christ's sake has forgiven them. But as for having disfellowshiped brethren come into our meetings and occupy time, as though nothing had taken place, must be wrong; [2 John 9-11;] neither should such be admitted with us in the ordinances, or as witnesses against or for the saints, any more than unbelievers out of the church. 1 Cor. v, 13; vi, 6; 2 Thess. iii, 6; Eph. v, 11.
e. There is danger of our sinning beyond mercy. To him that knoweth to do good, and doeth it not to him it is sin. James iv, 17; John xv, 22; ix, 41; Luke xii, 47. "For it is impossible for those who were once enlightened, and have tasted of the heavenly gift and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify the Son of God afresh, and put him to an open shame," Heb. vi, 4-6. "For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins." Heb. x, 26. There can be no mercy for wilful sin with true light. 1 Tim. i, 13. "There is a sin unto death," for which there need be no praying. 1 John v, 16; 2 chap. ii, 20-22; Mark iii, 28-30. Lord, save thy People!
9. GOSPEL ORDER IN THE MINISTRY.—This is that which will bring us into the unity of the faith, and cause the watchmen to see eye to eye. Israel has been scattered in a dark and cloudy day; but God has set his hand a second time to gather the remnant of his people, no more to be scattered. We will call to remembrance the former days, and inquire after the old paths, and raise up the foundations of many generations, and stand in the gaps.
1st. The order that Christ established among his disciples.—Jesus was "chosen of God." 1 Pet. ii, 4. "And he (Jesus) called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits; and they went out and preached that men should repent. And they cast out many devils, and anointed with oil many that were sick, and healed them." Mark vi, 7, 12, 13.
After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. Luke x, 1. Ye have not chosen me, but I have chosen you, and ordained you. John xv, 16; Luke vi, 13; Mark iii, 14. God is the head of all, and he chose Christ, and Christ chose his disciples, and ordained them, and sent them out to preach, two and two, in the dark places of the earth, with power to cast out devils. Jesus' last commission to them was: Go ye therefore, and teach (make disciples of, margin) all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you; and, lo, I am with you always, even unto the end of the world. Matt. xxviii, 19, 20.
1st. This shows who Christ intended to minister the ordinance of baptism, &c., and that this commission was not to cease with the disciples, but to continue to all his teachers down to the end of the world, even to his second coming. 1 Cor. xi, 23-26. Till I come. Acts ii, 39. To all that are afar off. John xiv, 16, 17. He may abide with you forever.
2d. We have recorded the doings or order of the eleven, in filling a vacancy in their number. Acts i, 20-26. They appointed two, prayed and cast lots, to know which of the two the Lord had chosen.
3d. The next order we consider will be that of Paul, the chief apostle of the Gentiles. "Paul, called to be an apostle of Jesus Christ through the will of God." 1 Cor. i, 1. But the Lord said unto him, Go thy way; for he is a chosen vessel unto me, to bear my name before the Gentiles, &c. Acts ix, 15. I am the apostle of the Gentiles, I magnify mine office. Rom. xi, 13. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate (or set apart) me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them they sent them away. So they, being sent forth by the Holy Ghost, departed, &c. Acts xiii, 1-4. Whereunto I am ordained a preacher, and an apostle. 1 Tim. ii, 7. Whereunto I am appointed a preacher and an apostle, and a teacher of the Gentiles. 2 Tim. i, 11.
Here we have the authority of the call, appointment or ordination of Paul. This may be as full a history of primitive order as we can find for the ministry.
It appears to have been a common custom for two and two of the teachers to be together. And these were sent by the church to travel together, as did Peter and John: [Acts iv, 13;] Barnabas and Saul: [Chap. xiii, 2;] Judas and Silas: [Chap. xv, 32;] Barnabas took Mark, and Paul chose Silas. [Chap. xv, 39, 40;] Silas and Timotheus: [Chap. xvii, 14;] Titus and a brother. 2 Cor. xii, 18.
When brethren choose to travel together, and the church send them out, they strengthen each other. And we have sent with him the brother, whose praise is in the gospel, throughout all the churches; and not that only, but who was also chosen of the churches to travel with us. 2 Cor. viii, 18, 19. Then it pleased the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren. Acts xv, 22, 25. And the brethren immediately sent away Paul and Silas by night to Berea, &c. Chap. xvii, 10, 14. We are more than ever satisfied on the close examination of this point, that it is the will of the Lord, and according to his order, that his messengers be sent out to travel two and two, when possible, by the church, according to the order of Christ and his apostles.
5th. Apostolic succession of teachers handed down in the word and Spirit, and how qualified.—Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marveled; and they took knowledge of them, that they had been with Jesus. Acts iv, 13. The disciples had learned of Jesus.
But the apostle Paul says, "But I certify you, brethren, that the gospel which was preached of me is not after men. For I neither received it of man, neither was I taught it but by the revelation of Jesus Christ. . . . Neither went I up to Jerusalem to them which were apostles before me." Gal. i, 11, 12, 17. Paul received the gospel by direct revelation of Jesus Christ. 2 Cor. xii, 1. By visions and revelations of the Lord.
And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. . . . Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Tim. ii, 2, 15. Till I come give attendance to reading, to exhortation, to doctrine. . . . Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. Take heed to thyself, and unto the doctrine; continue to them, for in doing this thou shalt both save thyself, and them that hear thee. 1 Tim. iv, 13, 16.
Holding fast the faithful word as he hath been taught that he may be able by sound doctrine both to exhort and convince the gainsayers. Titus i, 9. The Holy Ghost hath made you overseers. Acts xx, 28. Chap. xiii, 2.
This shows how to get the theoretical and doctrinal qualification. But there is another and higher qualification to be attained, which is a spiritual and practical one. "Be ye clean, that155bear the vessels of the Lord." This is a true saying, If a man desire the office of a bishop, he desireth a good work. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; one that ruleth well his own house, having his children in subjection with all gravity. (For if a man know not how to rule his own house, how shall he take care of the church of God?) Not a novice; (or one newly come to the faith, margin; for he is a babe. Heb. v, 12, 13:) lest being lifted up with pride he fall into the condemnation of the devil. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the Devil. 1 Tim. iii, 1-7. And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will. 2 Tim. ii, 24-26.
For this cause left I thee at Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee; if any be blameless, the husband of one wife, having faithful children, not accused of riot or unruly; for a bishop (the same as an elder) must be blameless as the steward of God; not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre, but a lover of hospitality, a lover of good men, sober, just, holy, temperate; 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. Titus i, 5-9.
This scripture gives the full qualifications of an elder, and there can be no risk in ordaining such, or those who are fast desiring to be such, out of a pure heart.
6th. The duty of elders. "Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood." Acts xx, 28. "Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage, but being ensamples to the flock." 1 Pet. v, 2, 3; 1 Tim. iv, 6, 11, 12. "Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine. For the time will come [now is] when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto [heathen, Catholic] fables. But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry." 2 Tim. iv, 2-5. "Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus." Col. i, 28.
The duty of them that hear. "Remember them which have the rule over you, who have spoken unto you the word of God; whose faith follow, considering the end of their conversation. Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief." Heb. xiii, 7, 17. "And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; and esteem them very highly in love for their work's sake." 1 Thess. v, 12-13. "Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine." 1 Tim. v, 17.
There were some elders that did not labor in word and doctrine. These were elder men and women in the church (not in office) but in age; as in 1 John ii, 13, 14. "Rebuke not an elder, but entreat him as a father; and the younger men as brethren; the elder women as mothers; the younger as sisters, with all purity." 1 Tim. v, 1, 2. Such elders could have nothing to do with rule of the church any more than the younger men or women.
There were two classes of preaching elders in the churches at that time; one had the oversight of all the churches as evangelical or traveling elders or bishops; as Silas, Timothy, Titus and Paul, [2 Cor. xi, 28,] who had the care of all the churches. Another class of local elders who had the pastoral care and oversight of one church, as, "For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee." Titus i, 5. "And when they had ordained them elders in every church," &c. Acts xiv, 23.
"And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers." Eph. iv, 11. "And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues." 1 Cor. xii, 28. All this was "For the perfecting of the saints, for the work of the ministry, for the edifying of the body (or church) of Christ." Eph. iv, 12.
Elders and bishops have the same office. Titus i, 5, 7. It is their duty to administer all the ordinances of the church of God on earth. Matt. xxviii, 19. "Against an elder receive not an accusation, but before two or three witnesses." 1 Tim. v, 19.
10. THE OFFICE, QUALIFICATION AND DUTY OF A DEACON.—The office of elder and deacon were two different offices. One had the oversight of the spiritual, the other the temporal affairs of the church. Notwithstanding their offices and duties were different, yet their qualifications were similar. A bishop must be apt to teach; while this is not required of a deacon, this not being his office or duty. Yet a deacon may become a teacher as we will learn by an examination of the subject. Their office. "And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews because their widows were neglected in the daily ministration (of food.) Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word." Acts vi, 1-4. From this testimony we learn that it was not reasonable for the apostles to leave the ministry of the word, to serve the tables of the poor widows with daily provisions. This shows that these seven were not at that time ministers of the word.
But was not Philip and others of the seven afterwards preachers? Ans. Yes; for within a year from that time [A. D. 33] there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad, &c. Therefore they that were scattered abroad went every where preaching the word. Then Philip went down to the city of Samaria, and preached Christ unto them. Acts viii, 1, 4, 5. "And we entered into the house of Philip the evangelist which was one of the seven." Acts xxi, 8. To distinguish him from Philip the apostle. Acts i, 13. Now it is very evident that the whole church after they were scattered became preachers, deacons and all. But it is quite certain they were not teachers by virtue of that office, as some have supposed.
Their qualifications. "Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience. And let these also first be proved, then let them use the office of a deacon, being found blameless. Even so must their wives be grave, not slanderers, sober, faithful in all things. Let the deacons be the husbands of one wife, ruling their children and their own houses well. For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus." 2 Tim. iii, 8-
13. "Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons." Phil. i, 1. This shows two different offices.
Their duties. As there was no other one appointed in the church to attend to the temporal wants of the church, that the ministry might not be burdened, it is reasonable to conclude that all the temporal affairs of the church essential to its prosperity, should devolve on them. "From the important nature of his qualifications, it has been considered his duty to take the lead of religious meetings in the absence of the minister" as "chief men among the brethren." But it cannot be learned to have been his duty to minister the ordinances.