Christian
Fellowship
By John Angell James, 1822
NATURE and DESIGN of
Christian Fellowship
"For lack of clear information on this head, there is, both before and after
admission, in the minds of many people, a certain mystic obscurity hanging
over the subject, which either repels them from seeking for admission, or
fills them with disquiet. Christian churches have no mysteries—no hidden
secrets. It is a pernicious policy which would exalt plain duties into
secret rites, and transform the simple institutions of the gospel into
enigmas." Nothing is more plain than the nature of Christian fellowship, yet
nothing is less understood.
I. Church fellowship is the exercise of the social
principle in matters of religion, and in obedience to the authority of
Christ.
Many people seem to imagine that the only end and object
of church fellowship, is the participation of the Lord's supper. Hence they
attach no other idea to a church, than that of a company of Christians going
together to the sacramental table; who having nothing to do with each other,
until they arrive there, and whose reciprocal duties end with that
Ordinance. The observance of the Lord's supper, it is confessed, is one
design and exercise of fellowship; but it is not the only one. Man is a
social being, by which we mean that he instinctively seeks the company of
his fellows; is capable of enjoying their society, and derives from their
communion no small portion of his improvement and felicity. The aphorism of
Solomon is as just as it is beautiful, "As iron sharpens iron, so a man
sharpens the countenance of his friend."
Social bliss was the finish of paradisiacal
happiness; its influence has survived the shock of our apostasy, and will be
felt amid the felicities of the heavenly state. It is not matter of
surprise, therefore, that the Lord Jesus should recognize the social
principle in the arrangements of his wise and merciful economy. He might
have left his people unconnected by any visible bond, or at best with no
other guide to each other than the natural workings and affinities of the
human bosom. Instead of this, however, he has by explicit authority
grafted the duties of his religion upon the propensities of our social
nature. The identifying law of Christ's kingdom is love to one another;
and in order that this love may be more perfect in its exercise, we are
united in visible communion. When, therefore, we join a Christian church, we
enter a society of believers for the purpose of giving and receiving every
suitable expression of mutual love. We then associate ourselves with those
towards whom we are to cherish, in consequence of a common relationship, the
kindest emotions. We are not only to worship with them in the same place,
not only to sit with them at the same sacramental table—but we are to
consider ourselves as one of their fellowship, to identify our best feelings
with theirs, and in all things to consider ourselves members one of another.
Our fellowship is not intended for, nor is it to be expressed by, any one
exclusive act—but it is to extend itself to every possible way of having
communion with each other. We are to rejoice together in the common
salvation; and to bring forth together the fruits of a like precious faith.
Watts has very beautifully expressed the feelings which every church member,
who understands his relationship, constantly recognizes.
"My soul shall pray for Zion still,
While life or breath remains;
There my best friends, my kindred dwell;
There God my Savior reigns."
The great end of Christian fellowship, and the
impropriety of limiting its design to a celebration of the Lord's table, are
strikingly represented by Mr. Hall, "Nothing is more certain than that the
communion of saints is by no means confined to one particular occasion, or
limited to one transaction, such as that of assembling around the Lord's
table; it extends to all the modes by which believers recognize each other
as the members of a common Head. Every expression of fraternal regard, every
participation in the enjoyments of social worship, every instance of the
unity of the Spirit exerted in prayer and supplication, or in acts of
Christian sympathy and friendship, as truly belong to the communion of
saints, as the celebration of the Lord's table. In truth, if we are
strangers to communion with our fellow Christians on other occasions, it is
impossible for us to enjoy it there; for the mind is not a piece of
mechanism which can be set going at pleasure, whose movements are obedient
to the call of time and place. Nothing short of an habitual sympathy of
spirit, springing from the cultivation of benevolent feeling, and the
interchange of kind services, will secure that reciprocal delight, that
social pleasure, which is the soul of Christian communion. Its richest
fruits are frequently reserved for private conference, like that in which
the two disciples were engaged, in their way to Emmaus, when their hearts
burned within them, while the Lord opened to them the Scriptures. When they
take sweet counsel together as they go to the house of God in company, when
they bear each other's burdens, weep with those that weep, and rejoice with
them that rejoice—that is Christian fellowship."
The sacred historian has given us a very beautiful
practical exhibition of the ends of Christian fellowship in Acts 2:41-47,
"Those who believed what Peter said were baptized and added to the
church—about three thousand in all. They joined with the other believers and
devoted themselves to the apostles' teaching and fellowship, sharing in the
Lord's Supper and in prayer. A deep sense of awe came over them all, and the
apostles performed many miraculous signs and wonders. And all the believers
met together constantly and shared everything they had. They sold their
possessions and shared the proceeds with those in need. They worshiped
together at the Temple each day, met in homes for the Lord's Supper, and
shared their meals with great joy and generosity—all the while praising God
and enjoying the goodwill of all the people. And each day the Lord added to
their group those who were being saved."
Here we see the social principle putting forth all its
energies in a way of sacred fellowship, and with direct reference to
religion. A new and holy brotherhood was set up, of which love to Christ,
and to each other for Christ's sake, was the bond. There was the recognition
of a common relationship, and the exercise of all that affection which it
involved. The converts immediately gave themselves to each other, as members
one of another, and not only performed acts of religious worship
together—but exercised a reciprocal and most substantial benevolence, and
afforded the most valuable mutual service.
"Imagination can scarcely delineate a scene more amiably
interesting, than that which the infant church in reality displayed. Bound
together by the fellowship of sentiments, feeling, and affection—having one
Lord, one faith, one baptism—the believers in Christ found more than a
compensation for the contempt, and hatred, and persecution of the world, in
their common hopes, and mutual offices of kindness. Around them was a scene
of crude agitation and wild confusion—but within the little circle of their
society all was union, harmony, and love." Alas, alas, that this reign of
love and peace should be of such short duration, that the apostles lived to
witness, not indeed its termination—but its interruption, and had to
interpose their authority to stop the progress of false opinions, and the
alienation of heart to which error had given rise.
This exercise of the social principle is conducted with
direct reference to the authority of Christ. He who is our Lord has
commanded it. It is his will that his people should not live solitarily
and unconnected—but in visible association. To the question, therefore, Why
are you a church member?—the first answer must be, Because Jesus Christ has
commanded it. Independently of the advantages arising from this practice,
the true ground of it is the authority of our divine Lord. It is not only a
privilege which he has permitted us to enjoy—but a duty which he has
commanded us to perform. If we were unable to perceive its advantages, it
would still be our duty to comply with it. Church fellowship is no less a
duty than the observance of the first day Sabbath, as the same reasons may
be advanced for one as for the other.
From not viewing it in this light it is, that so many
refuse to join themselves to the church—they consider membership merely in
the light of a privilege which it is at their option to receive or refuse.
This is a very great and very injurious error. If a believer remains outside
visible connection with some Christian society, he is guilty of direct
disobedience against his rightful Lord.
II. Fellowship is the instituted way of making a
public profession of the faith and hope of the gospel.
A man may hold the opinions and approve the practices of
some voluntary, worldly society—but until he has united himself with it, he
is not considered, either by its members or the public, as one of their
number. His actually joining himself to them according to the established
usage, is his profession. Thus a man may be a sincere believer of the
gospel, and, so far as respects his own private conduct, an exemplary
example of genuine piety—but until he has connected himself with a Christian
church, he has not professed himself to be a Christian. It is by that
act he declares to the world his faith and hope as a believer in Christ. It
is thus he virtually says, "I receive the opinions, possess the
dispositions, submit to the obligations, and observe the practices of the
church of God with which I now connect myself." Jesus Christ has made it our
duty not only to receive his truth into our hearts—but to confess him before
men; and it is a duty on which very considerable stress is laid. This is to
be done, not in any ostentatious way—but by joining ourselves to his
people—which is a confession, that both the church and the world clearly
understand. Hence it is apparent, that church membership is no trifling
matter, since it is calling heaven, earth, and hell, to witness our solemn
declaration of submission to the authority of Christ. It is saying, in the
hearing of more worlds than one, "I am a Christian."
III. Fellowship is the visible bond of union with the
disciples of Jesus.
Christians are not only to be united—but are to
exhibit their union. Their oneness of sentiment, of affection, of
purpose, is to be seen. We are not only to love one another—but our love is
to be known, which is impossible without membership. In its collective
capacity, a church concentrates, as in a focus, the light and love that
exist in her individual members. Without being combined in a visible union,
its splendor would be only as the dim and scattered light which was diffused
over the chaos in the twilight of creation, while the fellowship of the
saints is the same light gathered up and embodied in the solar orb. We are
indeed united in spirit with the church of Christ, from the moment we have
believed his gospel—but our union is neither expressed nor recognized, until
we have joined it in the usual way. We are citizens in feeling and
intention—but not yet known from enemies, aliens, and spies. Membership,
therefore, is the bond of visible union with the brethren in Christ.
IV. Fellowship is an explicit declaration of our
determination to submit to the government and discipline of the church.
Every society has laws for the regulation of its affairs.
Without these it could not exist; and to which every member professes, at
the time of his entrance, his determination to submit. The church of the
Redeemer has in like manner its social rules, which respect the members in
their associated capacity. We are therefore not only amenable to the direct
authority of Christ—but also to that authority expressed by the voice of the
church; we must submit to all its regulations, observe all its injunctions,
support its decisions, or we can no longer remain in its communion. If we
are called before it, we must appear; if required to explain any part of our
conduct, we must comply; if censured, we must submit. We are in no case
haughtily to exclaim, "What is the church, that I should obey it? to my own
master I stand or fall." Our act of joining the society is an explicit
declaration of our willingness to submit to the laws by which it is
governed. We can voluntarily secede when there is just occasion, or in case
of a false decision, we can mildly protest—but as long as we continue
members we must submit, for our very membership professes and requires it.
V. Fellowship is designed to exhibit upon a smaller
scale that sublime and glorious union and communion which exist, not only
between all real Christians of every country, name, and age—but between the
whole redeemed church and their Divine Head.
Passages of a very striking importance speak of this most
comprehensive confederation. "That in the dispensation of the fullness of
times, he might gather together in one all things in Christ, both which are
in heaven and which are on earth; even in him." Ephes. 1:10. "There is one
body and one spirit." Ephes. 4:4. "That which we have seen and heard,
declare we unto you, that you also may have fellowship with us; and truly
our fellowship is with the Father and with his Son Jesus Christ." 1 John
1:3. From these passages we learn that the aggregate of believers, united to
Jesus Christ, and through him to the Father, form one vast harmonious
fellowship of holiness and benevolence. They are united in the same pursuit,
which is the divine glory; in the same means for the attainment of that
object, which is the salvation of the soul.
The church universal will ever remain the one grand
monument on which are recorded the praises of the living God. Of this
general assembly every particular society is the miniature resemblance. By
its public worship, its beautiful subordination, its mutual affection, its
truth, its holiness, its peace, it is an exhibition to the world of that
fellowship which has God in Christ for its head, all believers for its
members, heaven for its temple, and eternity for its duration; while every
time it assembles for worship, it shows forth the unity of the church, and
the communion of saints.
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