(Continued from page 227.)

We will seek to gather up a few further practical thoughts regarding the Church viewed as the Temple or House of God. As has already been intimated, there are two aspects of the dwelling of God, the Godward and the manward sides. There are two words used in the Gospels for the Temple; the one, vαός, signified the holy abode of God, the sanctuary; the other, ερόv, included the courts and parts connected with the administration and order belonging to the government of the people in their divine relationships.

In Christianity there is no veil separating between the holy places, and we have boldness to enter into the holiest, by the blood of Jesus; so that there is in that sense no distinction between the Godward and manward aspects of the House of God. Naturally, however, we connect worship with the thought of the Temple, and ministry and government with the House-its manward aspect. We wish to speak of both worship and service in what follows.

We have been speaking of the assembly as God's abode, and of the principles governing reception and fellowship in the assembly. The question might be asked, What would be the proper course for Christians who .desire to follow the mind of God, but who are living where no assembly has been formed according to scripture principles? The answer is very simple:Let them act in the fear of God, and assume their responsibilities and privileges. These would involve separation from what was contrary to the Word. Great care would be needed to act in love and humility – but in all faithfulness and loyalty to Christ. If they could secure the counsel of some one instructed in the truth, they would avail themselves of it. But they need no authority to establish a testimony to God's order beyond what He has given in His Word.

It might be wise, if a little company had separated from their former relationships, for them to come together for prayer, as in Ezra's day (chap. 8:21-23). Such a prayer meeting might go on for quite a period of time, until it was manifest that the saints were clear as to the step they were taking, and were dependent upon the Lord alone.

But the time comes when they can no longer with a good conscience hold back. Then let them spread the table, and in all simplicity begin the full testimony to the Lord's name. "Where two or three are gathered together unto my name, there am I in the midst of them." Surely no other properly gathered assembly of saints could refuse such a company their fellowship, in the unity of the Spirit.

We need hardly add that such a gathering, whether recently formed or of longer establishment, must be marked by loyalty to the Word of God, especially as to the great fundamentals of the faith-the Person of Christ, His atoning work, the inspired perfection of Scripture, and kindred truths. "What think ye of Christ?" must ever be the test. Coupled with this, there must be a blameless, sober walk. There is nothing so dishonoring to a testimony, as a loose, careless walk in ourselves, or the allowance of it in those with whom we associate. This third feature of fellowship is most important. A person or a gathering may be sound as to the Person of our Lord and other fundamental truths, their walk may be above reproach; but if they are indifferent as to fellowship either with individuals or gatherings where doctrinal or moral evil is allowed, they are themselves denied by such links, "A little leaven leaveneth the whole lump."

It is this third principle of association which is so often ignored in these days. The plea is made for greater breadth, and for reception of "dear Christians" whose associations are unholy. If we would but remember that loyalty to our Lord is of far greater value in His sight than friendship even with Christians, we would not make this error. "To obey is better than sacrifice."

Very recently there has been a great stirring among God's people in various denominations, with some talk of establishing a religious movement for the purpose of a more scriptural order. We most earnestly and affectionately urge that they do not come short of the principles of which we have spoken. There can be but one full scriptural fellowship, and that is large enough to include all who desire to "follow after righteousness, faith, love, peace, with them that call on the Lord out of a pure heart." The Lord grant that in these closing days of the Church's history, such a testimony may be recognized and accepted by a large number of saints. "Is anything too hard for the Lord?"

But we proceed. The gathering has been established; but this is only the beginning of constant exercise and vigilance. This is not our rest, and the gathering is not heaven. If a patriot once wrote, "Eternal vigilance is the price of liberty," it is more so in the things of God. A lofty assumption of superior knowledge, and of a correct ecclesiastical position over other Christians, is both repulsive and injurious to the soul of those who make it. Such pride goes before destruction, and the divisions among those who know much truth is, in many cases, God's rebuke upon such loftiness. May He give us instead true humility and contrition.

No; Christians gathered to the Lord's name are specially exposed to the assaults of the enemy, as to doctrine, walk, and association. It becomes them to walk humbly and softly, and to bestir themselves to all diligence of study and of service. How humiliating it is to hear Christians of small knowledge and poor attainment speak disparagingly of gifted and devoted men who "follow not with us."

There are some essentials in seeking to maintain a true testimony. The first is a genuine piety. Are we men and women of prayer, who walk with God, are separate from the world? Are we diligent students of the Word? Many persons, who are not scripturally gathered, put to shame the neglect of those who have been sharers in the marvelous ministry God has given, but who themselves are not walking in the paths of diligent and prayerful reading and study in which their teachers walked.

It is a moral basis of this kind-a true heart-occupation with Christ, and consequent separation from the world- which forms the only real and true testimony. Blatant bigotry may assert its views, and denounce all who do not accept them; but oh, brethren, the only testimony which God can own is one that flows from lowly-hearted communion with Himself. Nothing, nothing, can take the place of this. The lack of it is sufficient explanation of the weakness, or lack of true, delivering power, of discord and division which to our shame are proclaimed in the very streets of Gath. Let us retire into our closets, and pour out our souls in confession and prayer till the Lord have mercy upon us.

Next, we speak of the godly care of others. This necessarily follows. It was Cain who asked, "Am I my brother's keeper?" Yes, we are, and grace measures the responsibility for the exercise of that love by the supreme example:"We ought to lay down our lives for the brethren." Space will not permit more than a brief mention of some of the salient features of this brotherly care.
In the first place, if I love my brethren, I will pray for them. We may, in fleshly energy, talk about our brother and criticize him, but the Spirit will lead us to pray for him. We are not now speaking of special pastoral care, but of the ordinary attitude of each brother or sister toward all the rest; and would earnestly press the importance, the necessity of intercession for others, if we are to keep the unity of the Spirit. You may not be a pastor, may have no special gift, but you can pray. We read of Elijah that he "prayed earnestly," and that "he prayed again." Let us imitate his faith, and follow His example who could say, "I have prayed for thee."

It is greatly to be feared that in these days of restless activity and of "new methods," the people of God are neglecting and forgetting the privilege and the necessity for intercession. May the Lord work a revival in our hearts individually and unitedly in this regard.

At the risk of repetition, we emphasize the necessity for personal and corporate holiness in the house of God. "Holiness becometh thy house, O Lord, forever." "Be ye holy, for 7 am holy." "Perfecting holiness in the fear of God." How many scriptures emphasize this necessity. It means exercise and prayer and feeding upon Christ in His Word. It will lead us to be jealous for the spiritual welfare of our brethren; above all for the honor of our Lord. Let us not take for granted that there is no special call for exercise here. We need not be surprised, if carelessness in thought, word and deed mark us, that the fence will be broken down that separates us from the world-and when that is the case, of what value is an ecclesiastical position?

In various places in the Epistles we are reminded of the homely virtue of hospitality. "Use hospitality one toward another without grudging." "Given to hospitality." It is one of the instincts of the new life. "If ye have judged me to be faithful to the Lord, come into my house and abide there." So the jailor in the same city. Where love is, there is the desire to be in the company of those who are near to us.

Similarly, we must not neglect to visit our brethren at their homes. It is sometimes easier to have them visit us, but we must not forget to reciprocate.

These may seem little things, but they are not. They form part of the "uniting bond of peace." Where neglected, if a time of stress comes we find a hidden disintegration has been sapping the practical bonds of fellowship. How can I go to a brother to "tell him his fault between me and him alone," if I have rarely crossed his threshold in the ordinary exercises of love? How easily surmisings creep in, whisperings, and all the sad fruits of the enemy. This will account for much in the history of saints that causes sorrow. And where the sad necessity arises to "put away from among ourselves," where there has been this exercise of love, no rankling resentment can lurk in the heart of the wrongdoer because of neglect.

Let us give a few thoughts as to the public meetings. The first of these, in importance and preciousness, is the meeting for the breaking of bread. This is not the place to dwell upon its blessedness; surely in a higher way than Jacob at Bethel, we can say, "This is none other than the house of God, this is the gate of heaven." Here is where,

"Everlasting love displays
The choicest of her stores."
How often has the experience of Emmaus been repeated:"He was known of them in the breaking of bread." Do we value this blessed feast? Then we will be jealous of anything that would mar its holy simplicity and joy. We speak of the outward things, though back of these is the right state of soul for the "worthy partaking," expressed in one word-"Communion."

Priesthood. Do we all realize our God-given place as priests to offer up spiritual sacrifices? This does not necessarily mean audible worship, but the incense from the heart, in which the sisters have their full share. Let us be very plain. Does every brother realize that he may be the mouthpiece to express the praise of the saints? Or do we fall into the routine of letting the vocal brethren monopolize-unintentionally, for the most part-the audible worship of the assembly. Do we, or do we not, believe in a clergy? If we do not, let us all show it by our works.

The same applies to the ministry of the Word at the morning meeting. Here is not the place for lengthy discourse, but at the close of the meeting there is often room for the word of "edification, exhortation and comfort," of which it is said, "Ye may all prophesy one by one, that all may learn, and all may be comforted" (1 Cor. 14:31).

We may say a little about the Bible Reading, so familiar to most who will read these pages. Incalculable benefit has resulted from these meetings. Many value them greatly, and little, save in the way of exhortation, need be said. It is not a meeting in which one brother conducts a monologue. While one or two who are "apt to teach" may answer questions, and lead in unfolding the Word, freedom should mark the meeting, and in freedom, the profit of all is ever to be considered. "A reading meeting is a feeding meeting," might be our motto. No brother should attempt under ordinary circumstances, to take the lead in a Bible Reading unless he has prayerfully studied the passage to be dwelt upon. This applies in good measure to all. How much brighter, more interesting and profitable, would our meetings be, if such preliminary care were taken. By all means let us read through a book consecutively, and let some brother furnish an outline and point out the connections in the passage. It is the meeting in which the whole assembly, from the youngest to the oldest, is learning. If we are to be "thoroughly furnished" from the Scripture, it is at this meeting.

We speak next of a meeting which seems in some places to be falling into disuse. It is called "the Open Meeting," in contrast to those where the responsibility rests upon the brother convening them. Described in the 14th chapter of 1 Corinthians, its general characteristic is that the saints are gathered to wait on God for His guidance by the Spirit in ministry needed for the welfare of His people. Naturally, prayer will precede and follow all that is said. An occasional hymn may be sung, but all is to be "done unto edifying." The number of those speaking is limited by Scripture :" Let the prophets prophesy, two or three, and let the others judge." This last is most important. The complaint is made that if we leave the meeting open those may take part who do not edify. Our answer is, Is not the Holy Spirit competent to lead, and are not the saints competent to judge? We have no right to allow the time of the saints to be taken up by unprofitable talk. The brother who does this should be spoken to kindly and firmly, and admonished not to trespass. But if there is a spirit of prayer, and a realization of the presence of God, it will be found that the Spirit will lead us out into the happiest, most refreshing, and helpful ministry of the Word.

This "Open Meeting" is characteristic of "Brethren" so-called. We do not need a "one man ministry," though ready to give place to every true gift of the risen Lord. But let us hold fast to 1 Corinthians 14. If it has been abused, let us seek to correct the abuses, but not surrender the liberty of the Spirit for a lifeless order. Much more could be said of this meeting. We only add that unity should mark it. Hymns, prayer, and ministry should all blend into what makes a complete whole, profitable to all.

We next come to the Prayer Meeting:Private prayer, family prayer, assembly prayer. If you neglect private prayer, no wonder you are silent in public prayer. The same applies to family prayer.

Many a prayer meeting is overshadowed by the lengthy prayers of a few brothers. This dulls the whole meeting, and often hinders those brethren, younger and older, who could not pray at such length. Reality, simplicity, brevity, are to be our guides. "Praying in the Holy Ghost" is the power. Do all the brothers pray in your meeting? If not, perhaps if you will begin praying for them, they may. May the Lord open our hearts and our lips for prayer! "I will that the men pray everywhere."

Often the interest in the prayer meeting is greatly increased by having special subjects laid before it. The first part of a meeting might helpfully be used in reading parts of letters of interest, or giving account of work, or mentioning special cases calling for intercession. The work in the Foreign Field calls for much prayer. A monthly meeting for this purpose would be most helpful. Does everyone in fellowship attend the prayer meeting, unless necessarily prevented?

As to ministry to the Lord's work-"Upon the first day of the week let every one of you lay by him in store, as God has prospered him.""The Lord loveth a cheerful giver." "It is more blessed to give than to receive."

Beloved brethren, these are some of the features of the House of God. They have not changed since they were given to us in the Scriptures. The grace which gave them is able to lead us into keeping them. "Thou hast kept my word, and not denied my name." S. R.

(To be continued, D. V.)