20. XVIII - Conclusions

Chapter XVIII

Conclusions Can churches still follow New Testament teaching and example?—Various answers—Ritualistic churches—Rationalism—Reformers—Mystics and others—Evangelical Revival—Brethren who throughout all the centuries have made the New Testament their guide—Spread of the Gospel—Foreign Missions—Revival through return to the teachings of Scripture—Every Christian a missionary, each church a missionary society—Difference between a church and a mission station—Difference between an institution and a church—Unity of the churches and spread of the Gospel—New Testament churches among all people on the same basis—Conclusion The Church Question, that is to say, the question whether we can, and should, continue to carry out the New Testament teaching and example as to the ordering of churches, has been answered in various ways:—

1. The theory of "development" would make it undesirable to do so, because, as is claimed by the ritualistic churches, such as the Church of Rome, the Greek Orthodox Church, and others like them, something better than that which was practised in the beginning has been attained, and the Scriptures have been modified, or even supplanted, by tradition.

2. Rationalism gives the same answer, looking upon it as retrogression to go back to the original pattern, since it denies that the Scriptures provide an abiding authority.

3. Reformers of existing churches have tried to effect a compromise, returning in part, but not altogether, to the acknowledged pattern, as Luther, Spener, and others.

4. Some have abandoned the attempt, as the Mystics, who devoted themselves instead to the attainment of personal holiness and communion with God, examples of whom are Molinos, Madame Guyon, and Tersteegen; and the Friends, who set aside the outward ordinances of baptism and the Lord’s Supper, and occupied themselves rather with the testimony of the inner Light than with the outward Scriptures; others, as Darby and his followers, repudiated the obligation and replaced it by a witness to "the ruin of the Church".

5. Evangelical Revival set it aside as unimportant, concentrating on the conversion of sinners and organizing what seemed suitable to meet practical needs, as Wesley’s Methodist Societies, or the Salvation Army.

6. But there have in all times been brethren who have answered "yes" to the Question; though they have been called by many names, Cathars, Novatians, Paulicians, Bogomils, Albigenses, Waldenses, Lollards, Anabaptists, Mennonites, Stundists and others innumerable, many congregations also of Baptists and Independents, and assemblies of Brethren; they have been one in their faithful endeavour to act upon the New Testament and to follow the example of the New Testament churches.

Closely connected with the former question is another—Is it possible to-day to preach the Gospel as at the beginning and might not a much more rapid spread of the Gospel result from so doing? Indeed, the question enlarges and presses itself upon us—Is it not only by a return to the Scriptures that the unity of the children of God can be manifested and the evangelization of the world be accomplished? In the beginning of the Gospel there was no distinction between "home" and "foreign" work. Gradually the spontaneous spread of the churches, irrespective of country and nationality, was modified by the change from primitive, Apostolic churches to the organization that developed from these, and "missions" began to be sent out representing the central authority that sent them. As organized Christian denominations multiplied, missions to other lands increased, each preaching Christ, but representing also its own particular scheme and development of Christianity, thus introducing among the heathen that confusion of conflicting sects from which Christendom suffers. The original way was not dependent upon material wealth but on the power of the Holy Spirit, and was always connected with poverty. The methods that have developed are expensive, because the gifts of the Holy Spirit, who dwells in the newest believer and supplies the needs for testimony of the least company of disciples, are not recognized, a "Mission Station" being established to supply all needs. This has to be supported, and it becomes necessary to appeal for money at the "home base" or, where this is thought unworthy of faith, some reliance is placed for the awakening of interest in the work on the publication of moving incidents or distressing needs. In this way, too, the direction and support of the work "abroad" being largely in the hands of those "at home", or their representatives, it remains an alien institution in the land where it is carried on and the spread of the Gospel is impeded to an incalculable degree.

Following Christ and denying self may well include readiness to sever the most cherished ties that bind us to our different denominational organizations, and to find means of practising genuine fellowship with all the Lord’s people, exercising that forbearance with one another which our present weakness would necessitate. If we ourselves kept the teachings of Scripture we might then put it into the hands of men of all nations and by precept and example show them that it is given for them as much as for us, in the sure belief that God would keep and guide them, and give them their place as independent churches and their inheritance among the saints.

We do not know what gifts the Holy Spirit may awaken in places outside the scope of modern missionary activities and in circumstances manifestly beyond our power to control. The persecuted Russian churches have experiences beyond ours and a zeal and devotion is quickened among them to which most professing Christians in easier circumstances are strangers; it may well be that in their midst miracles of unity and testimony will be wrought such as we have failed to accomplish. Out of the heathen world leaders may be raised up, so filled with the Spirit that they will be able to leave behind both the divisions and the wealth of European and American Missions and will see conversions and the growth of churches of God among their own people, churches which may indeed have to learn from mistakes of their own, but will be free from ours. With God nothing is impossible, He might call, even out of Islam, submissive, devoted disciples of Christ whom He could use in His service among that people. All this does not leave out of account the value, beyond price, of the devotion and service that have so long flowed, and still flow, through Missionary Societies and Institutions, to the world, but it envisages the multitudes that are unreached (and will remain unreached at the present rate of progress), pointing out the one way of revival, which is a return to the way of the Word.

God is manifested in Christ by the Holy Spirit as the Lover, Seeker, Saviour and Keeper of lost mankind. There is no revelation more affecting than this, that God is of such a nature that the misery of fallen man has constrained Him to lay aside His heavenly glory, to become Man, to bear all our sin and more than all our sorrow, and by death vanquish death and give to dying sinners Eternal and Divine Life. Every one who by faith receives this Life is under the same necessity as He from whom he derives it, so that, on this account, every Christian is naturally a missionary. He hears in his soul as an impelling command, the words: "Go ye into all the world and preach the Gospel to every creature". In the New Testament there is no distinction between clergy and laity, all the saints are priests; so also there is no distinction between missionaries and non-missionaries, every believer is "sent", or has a "mission", to be a witness for Christ in the world. The formation of a separate missionary class, grouped in missionary societies, supported by special mission funds, working through mission stations, though it has accomplished so much, is dearly bought while it contents the vast bulk of Christians to be non-missionaries and dims the vision of every saint as, in every circumstance, wholly the Lord’s, and devoted first and last to His service. The aim of the Gospel is the conversion of sinners into saints, and the gathering of these as churches. Since each member of a church is called to be a missionary, or witness for Christ, each church is a "missionary society", a society of persons who are collectively engaged in the testimony of the Gospel. The difference between a mission station and a church is that a mission station, with the missionary society of which it is a branch, is the centre to which the natives of the country in which it is look for guidance and supplies. A church, on the other hand, in the New Testament sense of the word, is, from the moment of its beginning, when two or three are gathered in the Name of the Lord Jesus, on the same foundation as the oldest established church, having the same Centre, the same principles. Different it is true in gift and experience, it is yet partaker of the same Grace, and draws its supplies from the same Source. Moreover, it is the most suitable instrument for the furtherance of the Gospel among the people from which it has been called, and with whose thoughts, language, customs and needs, its members have perfect acquaintance. A mission station may be of great value, but should never be made the centre around which a church gathers: that centre is Jesus Christ.

There is also a difference between a church and an Institution, such as a hospital or school. These may be of the utmost value, commending the Gospel, gaining the confidence of the people; but if a hospital or school, of foreign origin, comes to be regarded as the centre around which the church is gathered, and upon which it depends, such a church cannot develop according to the New Testament pattern. It remains a foreign religion dependent on supplies from abroad. It may even develop a system of salaried "native evangelists", destructive of dependence upon God, hindering growth in learning to know Him.

Scripture does not lead us to expect that the Gospel will prevail so as to bring about the conversion of the world; on the contrary we are taught to look for increasing departure from God, bringing terrible judgements upon all the earth. The return of the Lord Jesus Christ in glory is the hope set before the Church. Awaiting that great event we remember the Lord’s last prayer for His disciples:

"That they all may be one.... That the world may believe that Thou hast sent Me."

These two things, the unity of the people of God, and the making known of the Saviour in the world, are the desire of all who are in communion with the Lord. The history of the Church shows that revival comes through return to obedience to the Word of God. This prayer of the Lord is certainly promise also; it will be accomplished as He prayed. Doubtless the full accomplishment of it will be when He comes, but it may be that the last great revival will be a foreshadowing, even here on earth, of that which is shortly to come to pass both in heaven and on earth. When the disciples of the Lord repent and forsake ways that are ways of departure from His Word, and gather as churches in immediate dependence upon Him, free from the bondage of human federations and organizations, and free to receive all who belong to Him, they will experience His sufficiency, as those did who went before them in this path; being delivered, on the one hand, from fellowship with unbelievers, and, on the other, from separation from fellow-saints.

Moreover, in taking the Gospel to people of all nations and races, they will apprehend that the whole Word of God is for others as well as for themselves; that all who believe are brought into the same relationship to Him, and that no difference of nationality can affect the standing of a church in the sight of God. The work of the Spirit in all will manifest the truth that Peter had learned when he said:

"God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as He did unto us; And put no difference between us and them, purifying their hearts by faith.... we believe that through the grace of the Lord Jesus Christ we shall be saved even as they." As we review the long path already traversed by the Pilgrim Church, certain salient points appear. Rising above the mass of detail, so poignant at the time to those whose lives made it up, they rightly claim attention, for they turn the experience of the way that lies behind into guidance for the track that stretches before.

One is that the Pilgrim Church has possessed in the Scriptures a safe and sufficient guide for all the way from Pentecost to the present time, and has the assurance that it will suffice until that lamp shining in a dark place shall pale before the glory of the appearing of Him Who is the Living Word (2Pe 1:19). A second is that the Pilgrim Church is separate from the World; though in it is not of it. It never becomes an earthly institution. Though a witness to the world and a blessing in it, yet, since the world which crucified Christ does not change, and the disciple is content to be as his Master, the pilgrims still exhort one another with the words: "Let us go forth therefore unto Him without the camp, bearing His reproach. For here have we no continuing city, but we seek one to come" (Heb 13:13-14). A third is that the Church is One. In so far as we know ourselves to be members of the Pilgrim Church we acknowledge as our fellow-pilgrims all who tread the Way of Life. Passing differences, however keen at the time, grow dim as we view the whole pilgrimage spread out before us. In deepest humility as we think of the littleness of our own part, and with heartfelt delight in our fellows, we claim them as such. Their sufferings are ours, their testimony ours, because their Saviour, Leader, Lord and Hope is ours. By enlightening of the Holy Spirit we have learned, with them, to rejoice with the Father when He says: "This is My beloved Son, in whom I am well pleased" (Mat 3:17). With them, too, we rejoice in the prospect of that day when the Son will present to Himself "a glorious church, not having spot, or wrinkle, or any such thing" (Eph 5:27).