THE CHURCH.– ITS NATURE.

In many ways the name "church" is misleading, partly because of a certain historical but unscriptural meaning attached to it, and partly because the word is used in so many different ways. For instance, a building where religious meetings are held is called a church; the persons meeting there form a church; the denomination with which they are connected is a church. Similarly, we have the Church of England, or Scotland,- meaning the established form of religion in those countries. To the Romanist"the church" means the Papal system, and to the ritualist something very similar. The Evangelical will tell us that the word has a twofold significance, designated respectively as the visible and the invisible church. Thus all professing Christendom forms the visible church; while only the true "believers form the invisible.

It is therefore necessary, as well as refreshing, to from these discordant definitions to the simple word of God, and gather from it the truths as to the church.

We might remark, in passing, as has been seen from what we have already said, that upon no other subject are there more various and unscriptural views held. Indeed, we might go further, and add that perhaps fewer understand the teaching of Scripture as to the church than upon any other prominent doctrine in the word of God. The effect of this is but too apparent. Satan is always at work where there is ignorance; and the various deadly systems of error founded upon wrong teaching on this subject, to say nothing of the hurtful uselessness of the doctrines of the evangelical denominations, only show the immense importance of being clear here.

With sorrow be it added that the revival of other precious truths, such as assurance, the Lord's coming, etc., has not been accompanied by an awakening upon this theme. Sad it is to hear men devoted in the gospel, clear expounders of the word of God, telling us that they do not trouble themselves about church doctrine; that salvation is the all-important theme; and the establishment of Christians in the fundamentals all that is necessary. We see men giving chapter and verse for every statement, and dwelling upon the infallible authority of the word of God, quietly closing their eyes to its teachings upon the church, probably connected with that for which they can give no scripture authority, and apparently contented to bring others into the same relationships.

We can praise God for the revival of gospel preaching, for the spread of Scripture teaching; but in this, we may say, studied neglect of church truth, we see only cause for apprehension May we not venture to call upon those who love the word of God to take up this neglected truth, and seek by the Lord's grace to learn His mind regarding that which is as dear to Him as His own body? Nothing but blessing would result.

The word rendered "church" in our ordinary versions is not a translation of the Greek ecclesia. Assembly, or gathering, would give us the meaning; and this is at once seen to be a very general term. In fact, it is used not only for the church, but in Acts 7:38 for the congregation of Israel; and later, in the same book, for a heathen mob at Ephesus. (Acts 19:32, 39, 41.)There can be no question as to this last passage; to those, however, who include in the church believers of all dispensations, we will have to give a word of explanation later, when the contrast between Israel and the church is brought out. We must therefore look for some passage in Scripture which will qualify the word"assembly," and find one which has all the clearness of a definition:"and hath made Him head over all things to the church, which is His body, the fullness of Him that filleth all in all." (Eph. 1:22, 23.)We are, in this part of Ephesians, occupied with a risen and glorified Christ. He has been raised from the dead, proof of an accomplished redemption, and exalted to the right hand of God, all things being put beneath His feet. He occupies that position not merely as the witness of eternal redemption, not merely as the representative of His people before God, the measure of their acceptance and their righteousness; but He is there as Head of the church, which is His body. This is figurative language, no doubt; but is nonetheless clear for this reason. It suggests the closest connection, the same interests, and the same prospects. "The fullness of Him that filleth all in all" shows that through grace the church is the complement of Christ. As at the beginning, when God said, "It is not good that the man should be alone:I will make an helpmeet for him," so now God likens the church in its relation to Christ to a wife in relation to the husband,- the complement, the rounding out-amazing thought!- of the second Adam. (Eph. 5:22-33.)

The Church, then, is the body of Christ. But how and of what is this body formed? Again Scripture answers with the distinctness of a definition:"By one Spirit are we all baptized into one body." (i Cor. 12:13.) "We all" means those who have the Spirit, and His baptism marks the beginning of the Church. When, then, did this take place? "This spake He of the Spirit which they that believe on Him should receive, for the Holy Ghost was not yet given, because that Jesus was not yet glorified. " (John 7:39.) "It is expedient for you that I go away:for if I go not away, the Comforter will not come unto you; but if I depart I will send Him unto you." (John 16:7.) "For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence." (Acts 1:5.) "And they were all filled with the Holy Ghost." (Acts 2:4.)

These passages show us that as long as the Lord Jesus was upon earth,- until He was glorified after His death, the Holy Ghost did not come. After His resurrection He reminded His disciples of the promise- and uses this very word "baptize"-of the descent of the Spirit; and in Acts 2:, at Pentecost, we have the promised baptism. Is it not clear, then, that the Church was begun at Pentecost, not before? And does not this accord beautifully with the definition we have been looking at ? It is the body of Christ glorified; and when glorified He sent down the Holy Ghost to form this body.

Let it not be thought, for a moment, that we mean that the Holy Spirit did not act upon earth before this. Scripture is plain here. At creation, the Spirit of God brooded upon the face of the waters. (Gen. 1:2.) Before the flood God's Spirit strove with men. (Gen. 6:3.) He came upon men for prophecy or for power. (Num. 11:25, 26; Judges 6:24.) From the beginning new birth was His work, to which our Lord refers in His conversation with Nicodemus as a thing which ought to have been familiar to a teacher in Israel. (John 3:10.) But none of these is the baptism of the Spirit, uniting believers to a glorified Christ and to one another. This, as we have seen, took place at Pentecost.

Confirmatory of this is the familiar passage in Matt. 16:18:"Upon this rock I will build my church." Christ's person is the rock, the foundation, and upon that He says He will, as a future thing, build His church. This being the case, it follows that believers before Pentecost did not form part of the Body of Christ; but, lest there should be any doubt here, Scripture expressly states that the Church was a mystery, hid in God, not known in other ages. (Eph. 3:i-2:)
Until God called out Israel, He dealt with His people individually and in families. After the nation came into existence, He recognized that as the responsible body, in connection with which all earthly blessings were promised, upon condition of obedience. The Gentiles were blessed in connection with Israel (Ps. 22:23-28), not independently of them (Deut. 32:8, 9, with Ps. 72:8-ii). A simple examination of the Prophets in contrast with the Epistles will make this perfectly clear.

It only remains necessary to add that all believers since Pentecost form part of the Church. For all believers receive the Holy Spirit (Eph. 1:13); and we have already seen that by the Spirit "we all" are baptized into one body. There is no select class of specially privileged or intelligent believers. All who believe are baptized.

If the Church began to be formed at Pentecost, when will it be complete? We have seen (Eph. 5:) that the Church is spoken of as the bride of Christ. The marriage has not yet taken place:that will be when Christ presents her to Himself a glorious Church, not having spot or wrinkle or any such thing. At present she is espoused as a chaste virgin to Christ, (2 Cor. 2:2.)In Rev. 19:7 we read that "The marriage of the Lamb has come, and His wife has made herself ready"; and in Rev. 21:9, etc., we have the description of the "glorious Church,"- complete at last. This is after the second coming of Christ, and before His millennial reign. And this, then, marks the close of the Church period,- the Lord's second coming. The Church, then, is composed of all believers, from Pentecost till the coming of the Lord.

If, then, the Church is united to a glorified Christ as head; if it is waiting for the Lord's coming to take it from earth to heaven, need we say that it is meant to be not an earthly but a heavenly body? Not to "blossom and bud and fill the face of the earth with fruit," but to share with Christ in those heavenly glories won by Him for us. Israel will yet have blessing upon the earth, for that is her inheritance. The bride of Christ has other hopes, another destiny. Would that she realized it more fully.