GOD founds fellowship on conduct, but man makes it a matter of doctrine. So settled is the supposition that creed is the basis of communion, that no one seems to think it necessary to consult the Scriptures on the subject. Their plain directions, both in precept and practice, find no response even among those who are intelligent students and ardent champions of truth. A man may be perfect in his moral record, yet, if he hold anything of unorthodox truth, his company is shunned, he is an outcast much more obnoxious than the moral leper. How has man changed God's ways! In Corinth it was found necessary to exclude one of their members from fellowship. What heresy did he hold? There were those in that communion who held "fundamental" error. They denied the resurrection. If there is no resurrection, all is false and futile. Christ is still dead. We are still in our sins. All depends upon the truth of resurrection. Was he the ringleader of this delusion? Surely such ought to be put out! So we may reason, but not so is God's way. The heretics are kept in fellowship: the immoral man (whatever his doctrines may have been) is excluded, with a view to his restoration. This example alone should teach us that fellowship is not based on doctrine, but on deportment. Should we not search our hearts as to this matter and see if we have been guilty of breaking the bonds which bound us to one of our brethren on the ground that he embraced some doctrine which we decided was unorthodox? Should we not haste to repair any such breach and acknowledge our departure from the path of peace?

As a result of this case in Corinth we are given a list of the crimes which exclude from fellowship. Railing, drunkenness and extortion are among them. Alas! how often do those who excommunicate others on the ground of doctrine do so with words and expressions which might well bring upon themselves the ban they seek to place upon a heretic!

How this flares up in Paul's Galatian protest! Why did he not clear the church of the Judaizing teachers who were perverting the gospel he had preached? Did he wish them to continue their destructive work among them? Not at all. So he vents his feelings in the suppressed exclamation, "I would they would even cut themselves off who trouble you" (Gal.5:12, margin). He could not cut them off. But so sorely was his heart tried by their denial of God's grace that he could not bear to see any further effects of their work. Today Galatian error is Christian orthodoxy. Everywhere are those who ought to cut themselves off. But let us beware of doing it for them.

But what is the true foundation of fellowship? In the Scriptures it is set forth in a two-fold fashion. In its divine aspect it is based on unity of spirit; in its human side it depends on deportment.

It is ours to assiduously keep the unity formed by the spirit of God, which includes all who are His. On the other hand, we do not know who these are. "The Lord knoweth them that are His" (2 Tim.2:19). All we can tell is by their actions. "Let everyone that nameth the name of Christ depart from iniquity." There is a practical side to fellowship which has been made dependent on doctrine which should be founded on life and conduct.

 

THE UNITY OF THE SPIRIT

God has made a unity. It is a spiritual unity. We should make it our business to preserve it. In the opening exhortation, after that most marvelous manifestation of Divine grace contained in the earlier chapters of the epistle to the Ephesians, we are entreated by the prisoner of the Lord, to walk worthy of the calling with which we are called, with all humility and meekness, with patience, bearing with one another in love, being diligent to keep the unity of the spirit in the bond of peace (Eph.4:1-3).

Most "movements" are marked by the opposite of this. The discovery, perhaps, of fresh truth leads to exaltation and pride, impatience with error, a lack of bearing with one another, and a diligence in forming a new, man-made unity in the bonds of doctrine. Every such "unity" is a fresh division. Even the attempts to form a unity which will not shut out any of God's saints have all failed, and, however sincere their purpose, they have all degenerated into another schism. A number of bodies which we have today began with the laudable desire of affording a common ground upon which all saints could fellowship with one another.

Let us Make it our Business to Preserve the Unity of the Spirit

The moment man makes a unity he breaks the one which God has made. We are not called upon to make a unity; we are exhorted to keep the one already made. There is not the least excuse for forming a fresh unity; there is every reason why we should acknowledge the unity of the spirit and refuse all others which infringe upon it. Doctrines, however they may attract those like minded, must never be allowed to mar this unity. Peace is the true bond which binds us together, not a common creed.

Some have supposed that the use of Scriptural names, such as Disciples, Brethren, Christians, Believers, Church of God, etc., is sufficient recognition of the unity of the spirit. In the same way there were those in Corinth who sought to avoid partisanship by calling themselves the party of Christ. But a name alone, however good it may be, is no index of an unsectarian position. Some of the narrowest sects have the broadest names. All the saints are not brethren. There are sisters in the Lord as well. But when both are called Brethren, the name no longer is a true use of sound words. It is the badge of a party. On the other hand, there are names which are admittedly to be applied to only a part of God's people which need not infringe in the least on the unity of the spirit. The church of the Thessalonians was the local body. The name simply records a physical separation which need not interfere at all with the most ample recognition of the spirit's unity. Today the problem is more difficult. There are many "churches" in a town the size of Thessalonica. And not only so, but they are allied with churches in other towns. In moving amongst these it is inevitable that some descriptive term be applied, even to those who disown all barriers and desire to keep the spirit's unity. This usually refers to some prominent doctrine and thus forms the nucleus of a new sect. For if certain people are called "Reconciliationists" the inference is that only those who hold that doctrine are welcome to their fellowship. On the other hand, if they describe themselves with some term which should be common to all believers in the present distress, and which gives the ground and source of their doctrine, there is no need for schism. When the ignorant heathen calls the missionaries "Bible men" no one can complain that the name is not apt, or that it creates division. All saints ought to be "Bible men."

It was in this spirit that we suggested "Standard Scripture Students." This involves no sore point of doctrine, such as "Reconciliationist," erects no barrier, but is simply a statement of fact. All God's saints are not students, yet this does not divide them. All do not seek to go beyond the versions to the original, yet this does not create schism. All do not use a consistent standard, yet those who do study the original by this method will be found the most earnest proponents of spiritual unity. On the other hand, we ask none to use this descriptive appellation who have the least conscience on the matter. Let this sink into our hearts: It is not a question of names; it is a question of heart. The best and most scriptural of names may only cover the most uncompromising sectarianism. Is not "Catholic" a good name? "Brethren" is not bad. But where shall we find the unity of spirit amongst these, even if they are so diverse in their doctrines?

On the other hand, there are doubtless those in all communions who have been taught by God to acknowledge a unity which will not fit within the narrow confines of their own fellowship.

Let us, then, ignore man's unities: let us sedulously regard and cultivate the unity of the spirit.

In these days of wrongly dividing the word of truth the confusion has become so confounded that it is indeed difficult to know with whom to have fellowship. Doctrines based on the Bible, but contrary to present truth, are so taught that we are perplexed at times whether those who hold them belong to the Lord or not. In the midst of this perplexity we are much relieved by the assurance, "The Lord knoweth them that are His" (2 Tim.2: 19). We may not know, but He does.

Truth wrongly divided is the most malignant and mischievous error, because it masquerades in the livery of truth. Hymenaeus and Philetus were not like the Corinthians. They believed in the resurrection. They taught it. What they taught concerning it is one of the most glorious truths which we shall ever come to. What would it not mean for us who will participate in it to have the resurrection "past already!" The doctrine itself is grand, but the "dividing" or apportioning of it is fatal. They did not deny the doctrine; they simply misplaced it.

How much Bible truth today is working havoc by its misapplication! What God limits to the eons our translators have made everlasting. The doctrine of judgment and sin in the eons, like a torch, lightens up the glory of our God: outside the eons it is a devastating flame reducing His glory to ashes. Keep them in the eons and we behold a God who compels our adoration: deport them beyond the eons and we have a fiend far more ferocious than the foulest of mankind.

The Fatherhood of God is another truth which, when prematurely placed, is positively baneful. We, who believe, know Him as our Father; but what claim has the world upon Him whom they hate? He is not their Father now. But this does not preclude his ever becoming such. Indeed, who can deny, with the word of God in their hearts, that, when all are made alive, at the consummation, and the Son abdicates the throne, that He will deliver it to the Father, that God may be All in all?

The same is true of the various eons themselves. Truth for one eon is rank error in another. Anarchy or the lack of human government was God's order before the flood: now we must be subject to His ministers, who do not bear the sword in vain (Rom.13:4). In the next eon the saints will take the Kingdom and reign: now they must be subject (1 Cor.4:8). Vegetarianism, too, was right for the antediluvians: now it is a sign of apostasy to abstain from foods which God created to be received with thanksgiving by those who believe and appreciate the truth, "for every creature of God is good, and nothing to be refused..." (2 Tim.4:3,4).

"Taking Nothing of the Gentiles"

In the various economies this is still more marked. To "mind earthly things" is a mark of apostasy now, but in the past, as in the future, it will be the precious privilege of the saints to be concerned with the earth and its restoration.

And in the matter of fellowship a right division is vital. The epistles of John in particular, written in view of Israel's trials in the great tribulation, make doctrine the touchstone of communion. "If there come any unto you and bring not this doctrine, receive him not into your house, neither bid him God speed...(2 John 10). If anyone is not convinced that the Apostle John's message was confined to the circumcision, who acknowledged Christ after the flesh (1 John 1:1) in contrast with Paul, who would no longer know him thus (2 Cor.5:16), let him act upon the following simple statement: "taking nothing of the Gentiles." Ask almost any minister in these days if he believes in apportioning John's epistles to the circumcision, and he will deny such a monstrous thing. Ask him if he receives nothing from the Gentiles, and confines his collections to the Jews, and he will insist on rightly dividing that one passage at any rate. But if we are so keen on money matters, why should we not act with equal consistency on matters of fellowship?

FELLOWSHIP FOR THE LAST DAYS

Practical Fellowship in the Last Days Calls for a Clean Heart

The epistles of Paul to Timothy deal with the "latter eras and the "last days." The second letter is especially applicable to the difficult times in which we find ourselves. In the first epistle the church is presented as "the pillar and ground of the truth" (3:15). In the second the figure changes to a "great house" (2:20). This is what the church is today. It no longer upholds the truth. It is a great house full of all sorts of vessels, some to be shunned and some to be sought.

The basis of practical fellowship remains just as it was in the beginning. While the Lord knows those who are His, we are not called upon to determine this. All that we can decide and act upon is the conduct of those who take the name of Christ. "Let everyone that nameth the name of Christ depart from iniquity" (2 Tim.2:19). Even if we feel that a man is a true member of Christ's body, we may not have fellowship with him if he is involved in moral evil.

In service, the same rule applies. Some in the great house are vessels of gold and of silver, serving up the truths of Christ's redemptive sufferings and present glory: others are vessels of wood and of earth, concerned with the cleansing and sanitation of mankind. In which class do we find ourselves ? How can we change? The process is most simple. Let the vessel to dishonor but purge itself and, lo! it is transformed from an earthen jar to a golden vase, or from a wooden bucket to a silver dish! We are not called upon to cleanse one another. We must purge ourselves. All that our Owner requires is cleanliness: that will prepare us for every good deed.

This is our preparation for service and fellowship. But just as we are required to diligently seek to preserve the spirit's unity, so we are also required to seek the fellowship of those who call upon the Lord out of a pure heart.

 

THE CLEAN HEART

The clean heart--this is the basis of practical fellowship in these dark, declining days of apostasy. Not doctrine, not knowledge, but an unmixed motive and clean life. The heart in Scripture is the center and core of a man's life. Out of it are the issues of life. It is not, as with us, the seat of the affections, but the spring of every action, the source of every deed. Sincerity should characterize those who attract our fellowship.

"Follow righteousness, faith, love peace, with those who call upon the Lord out of a clean heart" (2 Tim.2:22). This is the basis of fellowship for these last dark days. What stress is laid upon our walk! Righteousness and love and peace have no direct relation to doctrine at all, and faith, in this company, refers rather to its practical working in life.

But, some will retort, does it not matter what doctrine we hold? Is teaching of no account whatever? No one who has read our magazine or who has grasped our teaching in this article on fellowship will fail to see the intense stress which we put upon right doctrine. Nothing, unless it be love, is more important today. But our subject is not the necessity of doctrine, but the basis of fellowship. It has no place in that basis. We rejoice that God in His wisdom has made it so, for if we fellowshipped only with those who held identical doctrines it would soon come to pass that everyone who exercised some intelligence in the study of God's word would be a little sect all by himself. Some minute truth or error would effectually bar him from all others.

Associations based on doctrine are most baneful in destroying individual study and faith. All who are inclosed within a common creed are either callous on the subject of doctrine or galled by the bands that hold them. It takes a pope, Protestant or Catholic, to hold such a company together with the dictum of infallibility. What havoc has this ungodly course wrought among God's servants! It is practically impossible for any of them to conscientiously study the Scriptures for fear that they may discover some truth which will disqualify them for their place and perhaps cause the loss of prestige and position, if not suffering and destitution. Truth is at a discount. Venerable error alone can claim recognition and recompense under the present man-made foundation of doctrinal delusions. Here is a godly servant of Christ who learns the blessed truth of his Lord's return. False doctrine! Out with him! Or he hears of the reconciliation of the universe. Even if he has not fully made up his mind, but is willing to inquire, he must be ready to sacrifice all for the privilege. What slaves we have become!

Here is a missionary. Every Scriptural test which can be brought to bear pleads for his support in the field for which he has given his life. He is esteemed and honored for his labors and sacrifices. He is in full accord with the teaching of his associates on the vast body of doctrine which is their creed. But he, too, is illuminated by the spirit of God and learns more than the creed contains. What shall be done? Out with him! Let him go back if he has means or let him starve in the midst of the heathen! Thus they may learn something of the love of Christ as it is exemplified by His professed followers and accredited ministers!

On the other hand, witness the beneficial effects of fellowship based on a common desire to glorify God and a generous spirit of love and forbearance! The very differences of doctrine are a blessing, for mutual and loving discussion cannot fail to edify and instruct all who preserve the proper spirit. All those finer graces which otherwise would be dormant are brought into full exercise. Love blossoms into lowliness and meekness and longsuffering and forbearance. These are not only a blessing in themselves, but yield a harvest of most precious and desirable fruit for His delectation.

Were the true basis of fellowship recognized, truth would flourish instead of fading from the earth. It would be welcomed, not dreaded. Error, robbed of its emoluments, would find its popularity decreased. But we are reminded that these are the last days. We can only hope to reach a few with clean hearts who will pursue this path of peace with us till He comes.

The Lord's Servant Must Not Fight

But even where the true foundation of fellowship is allowed, some things must be avoided. "Foolish and unlearned questions avoid, knowing that they do gender strifes, and the servant of the Lord must not strive, but be gentle to all, apt to teach, patient under evil, in meekness correcting those who oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth." In view of the present inaccurate and misleading versions it is very easy for God's saints to engage in insipid questions, which are not worth the storm they brew, and those which arise from a lack of education in divine lore. Many a bitter quarrel has had no basis in fact. If the contending parties had only had access to the facts, their differences would have disappeared. If training or education was so important for the Lord's servant in days when the original was within his reach, how much more today when he must rake the truth out of the rubbish heap of decayed and destructive doctrine?

It is the business of our little magazine to help at this point. We hope to present facts -- which can be verified by anyone of average intelligence -- which will greatly minimize the prevailing danger of discussing truth without a knowledge of the facts which underlie it. Those who do not appreciate our message are those who do not investigate carefully and accurately, preferring to ignore or pervert the facts to suit the doctrine which they hold.

Let us all take this home to our hearts: The servant of the Lord must not strive. Under the severest provocation he must be gentle; under the most provoking and insistent ignorance he must teach; under the most exasperating and long-continued opposition he must be patient. His business is not to strive, but to correct; and to do this with all the meekness which God's grace alone can impart. The rest he must leave to God, for He alone can give the change of mind which will acknowledge the truth. May He graciously stand by His servants in such a ministry!

To sum up: Doctrine is not the basis of fellowship; that is founded on deportment. There is a divine unity which we should preserve; and the best way to break this unity is to try to make it. In the midst of the present trying times we look for a clean heart in those whom we admit to our communion, and seek to keep ourselves clean for His service.

May the Lord graciously anoint the eyes of His people and prepare their hearts to follow His own guidance in these difficult and dangerous days, till He come!