01.06. PRESENT CONDITIONS IN THE CHRISTIAN PROFESSION

PRESENT CONDITIONS IN THE CHRISTIAN PROFESSION Letters of C. A. Coates: 125-131, 1926 The questions raised in your letter are important, and they involve much that can hardly be dealt with briefly.

* But I will endeavor to answer them as far as I can according to the exercise which I have in the light of Scripture.

It is true that J.N.D. and J.B.S. would have received to break bread "a godly clergyman" or "a person known to be godly and sound in the faith o "who has not left some ecclesiastical system … as to which his conscience is not enlightened, nay, which he may think more right".

* And the question is now raised as to whether brethren still do so? or whether they are on sectarian ground if they do not?

It is evident that J.N.D. and J.B.S. had in view, in writing as they did the spiritual conditions of the time.

* They did not contemplate persons being received who came from associations leavened by all kinds of worldliness, or by evil teaching on vital matters.

* Their uncompromising separation from Bethesda, and all who espoused its principles, in 1848, shewed that they regarded association with evil as a definite bar to Christian communion.

Truth and divine principles do not change, but it has not been the way of God – either when first giving the truth through the apostles, o or in reviving it during the last century – to give all the truth at once, or the full bearing of it.

* He has brought it out as the needs of the church required, according to the exercises of the time, o and with regard to the conditions obtaining in relation to His testimony.

* It is well to inquire what the conditions were under which J.N.D. and J.B.S. wrote as they did. At that time those in the sects were marked individually and collectively by a very considerable degree of separation from the world, and by much true devotedness; o they preserved in large measure purity of doctrine as to fundamental truth.

* Before the movement of separation began it is obvious that whatever light there was, or whatever faithfulness or testimony there was, was found in those bodies.

* There were "a few names" in Sardis of whom the Lord could say that they had not defiled their garments, and that they should walk with Him in white, for they were worthy. o Such had preserved in holy integrity what was consistent with the truth so far as they knew it.

* If there had not been such, there would have been no material suited to receive the Lord’s further testimony.

* But there was material out of which something truly Philadelphian in character could be formed as ministry was given from Christ as Head.

Now I do not learn from Scripture that it has ever been God’s way to suddenly disown, or break the link with, what has been, in its day, of Himself when He brings in further and greater light. o He acts in patient consideration for His people. He respects, if one may so say, His former ways. o He has regard to that which He may have been pleased to use even thought it fell short of what was in His mind.

* It was so when Judaism was superseded by Christianity; there was a transition period during which the separation between the old and the new was not definite.

* The faithful remnant entered into the blessings of the new order without altogether severing themselves from the former system – now really set aside by God.

* It was not until the epistle to the Hebrews was written that they were definitely called to "go forth to him without the camp, bearing his reproach".

There is a certain analogy between what the epistle to the Hebrews was to the believing remnant of Israel, then made partakers of the heavenly calling, o and what 2 Timothy is to us as calling us into separation from those things in the Christian profession which are not suitable to the present testimony of God, and which largely have the character of Judaism.

* But the application of 2 Timothy was accompanied by much consideration – which was, I believe, at the time, of the Spirit of God – o for faithful and pious souls, even though they were not fully prepared to take the path of complete separation to the Lord.

* The practice of eighty or ninety years ago was probably, at that time, of the Lord, o for it was important to make manifest that the spiritual movement was in no way a sectarian one, but that it opened up a path, through divine favor, for all saints. But every exercised Christian must see that there is an immense and solemn change in the whole condition of things since those days.

* Evil has come in like a flood; there has been no power to keep it out of religious bodies; all kinds of leavening influences are at work. o No grave and exercised mind can be unaware of the tremendous change.

* It calls imperatively for greatly increased vigilance and care on the part of those who desire through grace, to maintain what is due to the Lord, o and to preserve a purity of associations which shall be in keeping with the truth of God’s assembly, and with the principles of 2 Timothy 2:1-26.

Then it must not be overlooked that if there has been a terrible down-grade movement affecting more or less all the organized bodies, o there has been another movement marked by the following of righteousness, faith, love, peace, and by calling on the Lord out of a pure heart.

* It is evident that the breach between these two movements must necessarily have been widening all the time. o The separation between them becomes continually more definitely marked.

* And I have no doubt that this is felt, and that it has the effect of restraining persons from wishing to break bread who are not prepared to break their links with what is, in the light of Scripture, unrighteous.

* So that it becomes increasingly rare for any to wish to break bread while still retaining their links with the systems.

* I think the incompatibility of the two positions is felt by many who have not even seriously weighed the reasons for it.

Things can only be maintained by God as we act on the principles laid down in 2 Timothy.

* The two-fold seal of God’s foundation is that "The Lord knows those that are his; and, Let every one who names the name of the Lord withdraw from iniquity".

* We cannot have Christian fellowship in any definite or practical sense except on this line.

God works by the ministry of what is positive – by the truth.

* Certain things have been seen to be evil, and they have been withdrawn from because they have been judged in the light of the positive truth.

* The lordship and headship of Christ, the presence of the Holy Spirit, the truth of the body and the house, the divine order of the assembly, the spiritual character of all that is for God’s pleasure, the heavenly calling of the saints, o and much more that might be mentioned in detail, are the great and precious realities by which saints have been revived and moved in these last days. In the light of these things the present condition of the Christian profession generally has been discerned to be one of great departure from the truth, o and this we have to humbly own as having our part in the responsibility of it.

* But the instructions of 2 Timothy have provided an open door by which to escape from things which are inconsistent with the truth, and with the fellowship to which believers are called. o This open door is available for all saints.

* The truth of the fellowship is only known practically as we avail ourselves of it.

* The fellowship of God’s Son, Jesus Christ our Lord, and of the body and blood of Christ, and of the Holy Spirit, and of the apostles, is the only fellowship which Scripture recognizes as being a divine one.

* It is because the truth of this fellowship could not be realized in systems characterized by human order and clerical office, or where a sectarian bond was recognized or boasted in, that so many have definitely separated from such systems.

* Souls have been freed from these things by the power of positive truth, as they have moved after Christ, and after what is of God, with a desire to realise the true position and wealth of the assembly in the Holy Spirit.

* And in proportion as there has been separation to Christ, and giving place to the Holy Spirit as practically recognizing His presence and action in the saints, o there has been great enlargement in the communication and apprehension of the truth concerning Christ and the assembly.

It is impossible to say that there is anything sectarian about this.

* It is a path clearly indicated in 2 Timothy, and it is open to all saints, and every one who has truly found that path would earnestly wish that all saints might also be found in it.

* And there is an unrestricted ministry of positive divine wealth going on all the time, through what is spoken and printed, by which what is spiritually attractive is put within reach of those whom the Lord loves, o and for whom He cares, and to whom He sends light and food that they may find His path, and know the blessedness and the bond of the fellowship.

* If souls take this path they will find the privilege of the Lord’s supper awaiting them.

Every Christian is divinely called to the fellowship; it is there for every one who has faith and affection to take it up.

* And I think it must be admitted that being true to the fellowship morally precedes the eating of the Lord’s supper together.

* 1 Corinthians 10:1-33 precedes 1 Corinthians 11:1-34. We get first "the teaching and fellowship of the apostles"; then "breaking of bread and prayers," Acts 2:42.

* But the truth of the fellowship clearly raises the question of associations. It did so at the beginning. o How much more so – may we not say? – in the midst of all the confusion of the last days?

* Can there be any doubt that 2 Timothy is given to us as a special guidance for the last days? o And does it not raise the question of associations very definitely?

* It is a powerful divine call to take heed to our moral condition, and to look well to our associations. In the last days fidelity becomes of the utmost importance and the faithful word must have its place. o "For if we have died together with him, we shall also live together; if we endure, we shall also reign together," etc., o "Let every one who names the name of the Lord withdraw from iniquity".

* It is needful to purify oneself from vessels to dishonour in separating from them, if one would be a vessel to honour. o And we are to "pursue righteousness, faith, love, peace, with them that call upon the Lord out of a pure heart".

* I would submit that the title of any Christian to be received to partake of the Lord’s supper has now to be conditioned by the principles laid down in 2 Timothy. o Our companying with saints is clearly to be on those lines.

* This raises grave considerations as to how far those should be received to the eating of the Lord’s supper who are obviously not maintaining fidelity to the truth of the fellowship.

* To partake of the one loaf and to drink of the one cup is the most intimate and holy expression of our participation in the fellowship. o It is a serious thing for any to commit themselves in a most solemn act to a fellowship which in their minds they are not prepared to take up.

* No doubt many look upon the Lord’s supper merely as individual privilege and do not consider that it involves any definite fellowship.

* But it is really the most definite commitment to the fellowship, and to all that the fellowship involves. o To sign a deed of partnership is a serious matter even in human things; how much more so in the holy things of God?

* If souls are not prepared for the path of separation from evil, in the light and blessedness of all the good that is of God, o they would do well to wait upon the Lord until they are assured as to the path in which He would have them to walk.

Members of religious bodies stand publicly committed to the acts of those bodies, o and these are often such as to raise a question as to whether those who remain identified with them could be regarded as calling upon the Lord out of a pure heart.

* Not, of course, forgetting that we can only take account of what becomes manifest, and of what persons are identified with in public profession.

* Present-day conditions call for careful and godly door-keeping.

There is a further serious aspect of this question which we have to face.

* The course of the testimony during the last hundred years has been attended by many conflicts.

* And succeeding separations have tested the saints, and have left permanent results in a form that is sorrowful and humiliating, but which cannot be ignored.

* We cannot now say that we are free to receive Christians without raising any question as to their associations.

* It would mean confusion and looseness, and would commit us to the practical acceptance of principles which we believe to be contrary to divine assembly order, and to the honour of our Lord Jesus Christ.

* So far as we have learned the mind of God we wish to maintain it in a practical way.

* The principles which govern the fellowship are universal and abiding. They have had to be maintained in times of conflict at the cost of separation from many brethren.

* But it is impossible to accept identification with principles which we have definitely separated from as not being of God.

* The door is widely open for any to acknowledge the divine principles which they may have formerly refused. o But to receive them without this would be to deprive them of the spiritual gain of the exercise which the Lord permitted to be raised.

It may be truly said that many now know nothing of the conflicts which have resulted in their being where they are; many, perhaps, converted long years after such conflicts have taken place.

* In such cases, if the Lord were drawing one by the attraction of increased knowledge of Himself, and of spiritual light and food, it would be manifest that spiritual motives were at work.

* Such a soul, finding the Lord amongst His saints, and prepared to move as having the Lord before him, would find no difficulty.

* He would be received as having moved, through spiritual exercise, from his former associations.

C. A. C.