There is nothing in Scripture more beautiful I than the truth as to the Church of Christ. It is called "His body, the fulness of Him that filleth all in all." Our risen and glorified Lord is the Head, and all believers are united to Him by the Holy Spirit, and thus baptized into the One Body. This determines the dignity, permanence, and heavenly character of the Church. Let us never forget this holy and wondrous truth, nor let us ignore the responsibilities connected with it.

Our Lord has made ample provision for the "nourishing and cherishing " needed by His Church during His absence. "When He ascended up on high, He led captivity captive and gave gifts unto men." These gifts are as varied as the needs of the Church, and are included under the general heads of apostles, prophets , evangelists, pastors, and teachers. These three last would include the various activities which remain until the Lord's coming-the supernatural gifts of apostle and prophet being connected more particularly with the foundation, or still active through the "prophetic Scriptures" (Rom. 16:26, r. 5:)

The special gifts above referred to are for "the perfecting of the saints to the work of the ministry " (Eph. 4:12). That is, special gifts are for the preparation of all to the general exercise of a mutual ministry in which each one in the body of Christ has his share. " . . The Head, even Christ, from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love" (Eph. 4:15, 16).

There is nothing more contrary to God's truth than clericalism, nothing that quenches the Spirit of God more effectually. What is evidently contemplated in the scripture just quoted is a vital organism, where each one has a distinct function. It may be truly said there can be no testimony to Church truth which does not hold and exhibit this fact. Every member of the body receiving and giving; mutual edification in love ! How beautiful ! What a privilege to be connected with the feeblest testimony of this kind !

But it would be the greatest folly to ignore the special gifts which our Lord has bestowed through the Holy Spirit. To do so would be to introduce the principles of socialism into the Church. "Are all apostles ? are all prophets ? are all teachers ?" (i Cor. 12:29.) "Having then gifts differing according to the grace that is given to us, etc." (Rom. 12:6). It is the purpose of our present inquiry to ascertain the relation between the special gifts, as evangelist, pastor, and teacher, and the assembly as a whole, and with the local gathering as an expression of that assembly. We wish to learn the mutual responsibilities of assembly and gift, and of each to the Lord with regard to the other and themselves. It is an inquiry of great practical importance and not a mere theoretical question.

The source and authority for all ministry is our Lord in glory. He calls, and bestows the gifts, and to Him is the responsibility for their exercise. The Holy Spirit is the agent and power; all ministry is through Him alone. No man or men dare intrude between the Lord and His servant, between the Spirit .and those whom He uses "as He will." It is therefore true that the servant is responsible to His Lord, and to Him he stands or falls.

The usual thought of ordination is a contradiction of all this. Here a man, or body of men-it makes no difference which-undertakes to pass upon the call and fitness for service of those purposing to enter upon "the ministry."If they decide the person is qualified, he is ordained, set apart to the work, by his fellow-men. We say nothing of the intrusion into the priestly functions-the common portion of all the saints-but confine ourselves to this ordination to ministry. It was something even apostles did not do. No gift of ministry was ever hampered in this way. "As every man hath received the gift, even so minister the same one to another as good stewards of the manifold grace of God" (i Pet. 4:10).This is the simple and apostolic provision for their own and all time. But we are creatures of extremes. In the reaction from human ordination, the tendency is to ignore entirely those divine safeguards against merely human energy. Most certainly the opposite of ordination by man is not self-ordination. Were we compelled to choose between the two, we would undoubtedly prefer the choice of the many rather than the self-appointment of the one. But we can thank our blessed God that we are shut up neither to the one nor the other. The word of God makes a sufficient provision here as everywhere. A careful examination will show the provision.

In physics all action necessitates reaction; in the animal organism every organ that ministers must also receive nourishment. The heart, the wondrous organ of circulation, has a circulation which supplies it with that which renews its waste. So it is with the whole body-all activities are mutual and reciprocal. The equilibrium thus preserved is what we call health. Wherever there is failure sickness comes in.

Now the Spirit of God has used the natural body not merely as an illustration, but as a type of the spiritual body. The details of the twelfth chapter of i Corinthians and the fourth chapter of Ephesians forbid our thinking of the Body, the Church, as superficially and not really a living organism.

Let the reader carefully examine the passages referred to, particularly i Cor. 12:12-31. He will find here the unity of the Body, with diversity of members and of function. He will note too the interdependence of the various members, and the sovereign disposal by the Spirit of the members in the Body. Thus all are affected by the suffering or the health of any one member.

But it is not our purpose to dwell upon that which is well known by every one with even an elementary acquaintance with Church truth. We wish however to show how this means the closest vital connection between individual gifts and the entire Church. The evangelist is not merely an individual servant of Christ, but a fellow-member with all saints in the body of Christ. So with the pastor and teacher. These not merely give to, but receive from the Church all needed nourishment. All flows from the fountain head-Christ our Lord-but through every channel in the Body. Thus responsibility to the Head does not mean the overlooking of the will of the Head as expressed through the agency of other members.

Let our readers elaborate the truth barely hinted at. They will find that the "gifts" are just as dependent upon the other members of the Body, as these are upon the "gifts." They will find that it is just as true for the humblest member of the body of Christ that he is responsible to the Lord, as for the gift. In other words, to distinguish thus between gift and private member is the essence of the clerical system.

Nor let it be thought that this will in any way degrade the servant of Christ in the eyes of the saints. No official position can add to the honor of one who serves the Lord and His people, nor is that truly honor which belongs to him in contrast to the humblest believer. All who are Christ's are dear to Him, and honored by His people. We may and should value those specially useful to the edification of the body, but the esteem and honor will not differ in kind from that given "to one of the least." We recognize those who take the lead among us and admonish us, and "esteem them very highly in love for their work's sake," but this does not give them a "place." Their work will bring love and esteem, as will the work of every child of God, but it will not put them in a class as distinguished from the mass of the people of God. This is always adjusted where there is spirituality and subjection to the word of God.

The "gifted brother" is therefore simply a member of the Body of Christ, dependent upon and responsible to the Head, as is every other member of the Body. He will exercise his gift, just as every other member will exercise his, subject to the limitations and benefitting by the ministries provided by our Lord. It is for us then to see what these ministries and limitations are. His gift is larger, more prominent, and in a certain sense more useful than that of some quiet, humble saint, whose voice is never heard save in the priestly function of prayer or praise; but he takes his place simply as any other saint in the Body of Christ.

The local Assembly is but the local expression of the whole Church. If it be truly an assembly, it will possess the features that mark the entire Body. The chief of these are the recognition of the Headship and Lordship of Christ, the unity of the Body and of the Spirit, with all that goes with these:- subjection to the entire word of God, the maintenance of godly order and discipline, and the freedom for the Spirit of God to act unhampered by human restrictions. The local assembly will also acknowledge, on the principle of the unity of the Body, all other local assemblies gathered in the same way, each assembly being but one of many expressions of an absolute unity-which includes the entire Body of Christ.

Even in these days of ruin and confusion there is still the path for faith to walk in as to these truths, and a testimony to be maintained, feeble though it be, to these essential characteristics of all Church order. It may be called high-handed exclusivism to seek to maintain these truths practically among a little circle of those who in their souls bow to them, but that can safely be left to the Lord, who marks the path of obedience for His saints, and sees if their desire is to walk in it. But we must return to our theme.

The local assembly, then, is but one of a number of such gathered in various places throughout the
world, who are seeking to maintain a testimony as to the Church of God. The brethren of gift, may or may not, be confined to one such assembly; they may pass in their service from one to another of these companies, and reach out, as the Lord enables, to His beloved people everywhere.

From what has been said, it will be seen that there is no such thing as separate membership in the local assembly. All membership is in the Body of Christ; we can join nothing else than that to which we have been joined by the Holy Spirit (i Cor. 12:13). But it follows equally, that if one recognizes his place as a member of the Body of Christ, he will also see his place with those locally gathered to the Lord in any one place.

Thus the evangelist, pastor, or teacher, is like all the saints of God, a member of the Body of Christ, and, wherever he may be, is locally connected with the assembly at that place. He simply falls into his place as naturally as though he had long lived among these saints, and takes up in his measure whatever of service or responsibility the Lord may put into his hands as one of the assembly. He is also as subject to the discipline and order of the assembly in exactly the same way as any one else in it.

No doubt as to details there will need to be care as to undue activity in matters or with persons with whom he may not be familiar, and similarly the assembly will recognize that their acquaintance with the brother has been limited. But the general facts remain as stated, and it will be a great relief to see and act according to them.

We disabuse our minds entirely, then, of any thought of difference between " visiting" and "local"
brethren-save with the limitations intimated-and will again ask, What is the relation between the assembly and the individual gift ?

The assembly is the home of all the Spirit's activities. Every act of service has effect, and receives influence from the assembly. Gospel work, even if done outside, pastoral visitation, Sunday-school work and all else, is, or should be, done with the fullest fellowship of the assembly. So far from quenching the Spirit, this but furnishes fresh opportunities for Him to act through the various channels He has at His disposal. How much of cheer and brotherly counsel and practical fellowship does this suggest. No one stands alone to do his work as best he may, but is assured of loving fellowship in prayer, counsel, and all that may be needed.

We have a beautiful scriptural illustration of this in the first missionary journey of Paul and Barnabas from Antioch (Acts 13:) There was the normal, perhaps we may say more intense, work of the Spirit, among the gifted men and the assembly at Antioch. The Spirit of God made known His will for Barnabas and Saul, who are sent forth from the assembly, with fellowship, prayer and fasting. On their return they narrate God's work to the assembly, who unite in thanksgiving for the blessing.

So it should ever be. There are special features, what we might call " supernatural," yet the prayer and fasting, the ministering to the Lord, the asking and receiving His mind, the fellowship and prayer should mark the Spirit's work to-day as always. When we think of the vast fields of labor practically untouched, of the needs that cry aloud, of the fewness and feebleness of the laborers, do we not see the need for assemblies to come thus before the Lord in prayer and expectation for rich and lasting blessing ? Might we not expect to see one and another separated unto special service to "the regions beyond " ?

But we need to trace from the beginning this mutual relationship between the assembly and the "gift." We have already seen that all activities are exercised in fullest fellowship with the assembly. In fact, we would not be far wrong were we to say that the assembly will be the first to recognize the beginnings of a helpful ministry. A young brother shows a love for souls, an aptitude for speaking a word in season, or a grasp of divine truth and ability to state it plainly. His brethren see and rejoice in this perhaps before he is conscious of it himself.

Just here is where the divine provision of mutual helpfulness comes in. One may have his future usefulness marred by undue praise or blame, be puffed up or crushed. But if the assembly wisely meets its responsibilities, how such a gift may be nourished and developed by the Spirit under the faithful counsel and prayers of the saints.

The apostle warns against any of God's people engaging in work while still novices. The quiet of the assembly is the divine school till the young servant has gained experience, knowledge, and prudence, and where he profits by the encouragement and counsel and prayers of the saints. How much sorrow would saints be spared if this were always remembered. There is real danger in despising this time of training, and of having a restless spirit which would be "out in the work." Let us never forget that most of God's work is done by those who never go "out," that souls are saved, saints taught and cared for, and much other service done by quiet saints, who never dream of having "gift." It may be trying, but it will work "peaceable fruits of righteousness," for brethren to "bear the. yoke" in the assembly, and "first be proved " before attempting to give up work with hands to devote themselves exclusively to "prayer and the ministry of the word."

We would emphasize this matter, and seek to press upon assemblies their responsibility as to these things. If the Lord has called out "gifts," He has also provided assemblies to help, counsel, uphold in prayer these gifts in their service. How many a servant of Christ craves the fellowship and counsel of his brethren. How it cheers him to be assured of their prayers and loving interest. How he would profit by their advice, and, if needs be, correction. There need not be a spirit of criticism in this. In fact, criticism is far more apt to flourish where the responsibilities to which we have alluded are neglected. How often has a work of God been blighted by fault-finding, which would have been advanced by a few faithful words to the ministering brother. We do not enter into details, which will suggest themselves to most, but would affectionately point out the vital principles involved here.

Summing these up, we would point out that the scriptural and usual way for the manifestation of gift would be in the local assembly, which would encourage and help the brother by loving counsel and prayer, seeking to develop what was of God, and by wise counsel to correct any mistake to which those are liable who engage in the Lord's service.

The local assembly is at all times responsible for the walk, doctrine, and associations of the Lord's
servant. This responsibility may be, and ordinarily will be, met by loving and prayerful counsel and fellowship. Any error in teaching may be pointed out, and part truths supplemented, thus preventing him from becoming one sided in his ministry.

We are quite aware that this will seem to many impracticable and needless, a menace to freedom for the Lord's servant on the one hand, and a heavy yoke upon the assembly on the other. It will at once be admitted that there are dangers in both directions indicated, but is there not the greatest danger of all in ignoring or neglecting the grave responsibilities which must be apparent to all ?

We are persuaded that the Spirit of God already exercises both assemblies and the Lord's servants in these things, and we rejoice at every evidence of mutual care. But let it abound. Should not assemblies be much engaged in prayer that God would raise up, equip and maintain the needed gifts for His Church ? Should they not be looking for an answer to these prayers ? And may they not expect the answer to come in connection with fresh exercise as to the whole subject of the relation of the gift to the entire assembly ?
And for those who are engaged exclusively in the Lord's service, may we not have the deepest sympathy, the fullest fellowship and confidence, and the most ceaseless prayer and care. May our God lead us into His mind regarding these things.