My design in these few pages has not been to shew either the ruined condition of the church, nor yet that the actual dispensation cannot be again set up,

• but rather to propose a question which is usually entirely misapprehended by those who undertake to organise churches.

• The ruin of the dispensation has been briefly considered in a tract on the apostasy of the present dispensation;

• but as a brother, to whom these pages have been read over, felt that this question of the ruin of the dispensation was awakened in his mind and desired to have some proof to satisfy such as were in like manner exercised, I add a few sentences.

The parable of the tares of the field is the Lord's judgment on this point – that the evil wrought by Satan in the field where the good seed had been sown should not be remedied, but should continue until the harvest.

• Let it be borne in mind that the parable has nothing to do with discipline among God's children, but relates to the question of a remedy for evil brought in by Satan into the dispensation itself "whilst men slept," and to the restoration of the dispensation on its primitive footing.

• This question is decided summarily and with authority by the Lord in the negative, for He tells us that, throughout the duration of the dispensation, no remedy shall be applied to the evil; that the time of harvest, in other words the judgment, should extirpate it, and that until that period the evil should go on.

• Let us here call to mind that our separation from the evil, and our enjoyment of the presence of Christ with the "two or three," is altogether a different thing from the pretension to set up the dispensation again, now that the evil has come in.

• The former is at once a duty and a privilege; the latter is the fruit of pride and disregard of the directions of the word.

Romans 11, already quoted, expressly tells us that the present dispensation shall be dealt with like that which went before it, and that, if it continued not in the goodness of God, it should be cut off – not restored.

• 2 Thessalonians 2 teaches us that the "mystery of iniquity" was already working; that, when an obstacle which then existed should be taken out of the way, that "wicked one" should be revealed; and that the Lord would " consume" him with "the breath of his mouth, and destroy him with the brightness of his coming".

  Thus the evil which had come in, in the days of the apostles, was to continue and ripen, and manifest itself, and be consumed by the Lord's coming.

• 2 Timothy 3 shews the same thing, that is to say, the ruin of the dispensation, and not its restoration: that in the last days "perilous times should come," that men should be "lovers of their own selves" –and the Spirit adds, "from such turn away" – and that "evil men and seducers" should "wax worse and worse, deceiving and being deceived".

Jude also shews that the evil which had already crept into the church would be the subject of judgment at the Lord's coming. Compare verses 4 and 14.

• And this awful truth is confirmed by the analogy of all the ways of God toward men: namely, that man has perverted and corrupted what God has given him for his blessing: and that God has never repaired the evil, but has brought forth something better, after judging the iniquity.

• And this better thing has been in its turn corrupted, until at last eternal blessing will be brought in.

When the dispensation was a positive revelation, as was the case under the law, God gathered a feeble remnant of believers from among those who were unbelieving,

• and translated them into that new blessing which He has established in place of that which had been corrupt, transplanting the residue of the Jews into the church.

• In the passage of Romans 11 the Holy Spirit instructs us that the Lord will in like manner deal with the present dispensation.

The same thing is seen in the Apocalypse. As soon as the "things that are" – that is, the seven churches – are brought to a close, the prophet is carried to heaven, and all that follows has to do, not with anything acknowledged as a church, but with God's providence in the world.

I have done no more than cite a few express passages; but the more we study God's word, the more do we find this solemn truth confirmed.

• I say, then, do whatever you are enabled to do;

• but do not pretend to accomplish objects which are altogether beyond what the Lord has given you to which are altogether beyond what the Lord has given you to do;
  • and do not thus betray the pretensions and the weakness of the flesh.

Humility of heart and soul is the sure way not to be found fighting against the truth, for God giveth grace to the humble.

• And may His name of grace and mercy be for ever praised.

1. Firstly, the apostolic action in the name of our Lord Jesus Christ, with which the saints – as gathered together and having the power of our Lord Jesus Christ – are identified, by which the wicked person was delivered to Satan for destruction of the flesh.

   I think it would be generally agreed that there is no apostolic power to act thus today.

2. Secondly, that with such a one there was to be no mixing – "not even to eat".

   The application of this would clearly be individual, and it is as obligatory on each individual saint as ever.

3. Thirdly, "Remove the wicked person from amongst yourselves".

   This was to be the act of the whole company of saints. The evil-doer was to be no longer of their company.

   He was to be excommunicated from the privileges and fellowship of the assembly, and outside there was nothing for him but the world of darkness and Satan's power.

   It was a "rebuke" terrible in its nature, and, as we know, well-nigh overwhelming in its effect.

4. Fourthly, "Purge out the old leaven, that ye may be a new lump, according as ye are unleavened".

   This was a deeper and more searching exercise than merely getting rid of the wicked person.

   The fact that such a one was amongst them, and known to be so, without any mourning being caused, exposed their general state, and it was this which, I think we might say, was the most serious aspect of the case.

   There was general puffing up, boasting and the allowance of what was fleshly in many ways.

   All this "leaven" was to be purged out, that the assembly might be practically true to its character as a "new lump" and "unleavened".

All this is before us in its solemnity and force as the commandment of the Lord.

• In proportion as we limit it in thought to anything less than the whole assembly of God, we lose in our souls its import, its unspeakable gravity, and it is well that a deep sense of this should be retained.

• The desire to preserve the force of this makes me hesitate to use "yourselves" in a limited sense. That is, to appropriate the "yourselves" of 1 Corinthians 5: 13 to a few saints who are perhaps today the one-hundredth part of the assembly of God in a town.

• The assembly as such could, and did, act then effectively as an administrative body with divine authority. The "yourselves" was the whole christian company – a concrete company from which a wicked person could be excluded.

• The fact that the assembly is not in view as such a company today is the sad evidence of ruin through man's failure.

• Indeed, it was the appalling contrast between what he saw the church to be in Scripture, and what it had become in his day, that led Augustine to speak of the "invisible church" and the expression has been in common use ever since.

• The use of such an expression is in itself the most complete evidence of utter ruin.

We have to feel, and it is right we should feel, the changed conditions.

• We may be sure that the heart of Christ is very deeply affected by the ruin, and He will not suffer His saints to be unaffected by it.

• It is really a very holy privilege to be sympathetic with the heart of Christ as to the ruin of that which bears His name in this world.

• If we are so, it will surely lead us to act with simplicity and lowliness becoming the present state of things.

• We have, I trust in some measure, the sorrow of being conscious that in the present conditions
  • no such corporate action of the assembly as could be taken at Corinth is possible.

• It brings home to us that we are in the last days and not in the first.

But are we, on that account, to give up the truth, and accept association with evil? Far be the thought!

• If any principle or pretext were alleged which would have the effect of causing saints to continue in association with evil it would be obviously making the commandment of God of none effect.

• We must certainly in the light of 1 Corinthians 5 refuse all fellowship and intercourse with a wicked person.

• But we must also recognise that all the conditions in the christian profession are changed.

It is these changed conditions which have been distinctly taken account of, and provided for, in 2 Timothy.

• In that epistle we have the Lord's mind as to how faithful saints should act in the last days, and how those saints should walk together.

• But it is essential to the right understanding of 2 Timothy that we should see that
  • the light of the ministry of the gospel and of the ministry of the assembly is supposed to be possessed by the persons who are in view.

• That is, the epistle is addressed to an individual who has heard things of Paul, and who is thoroughly acquainted with Paul's doctrine. 2 Timothy 2: 2; 3: 10.

• These things, entrusted to faithful men, are to be the subject of instruction amongst the saints.

• This would clearly include what we have in Romans and Corinthians, and also Colossians and Ephesians.

• Every scripture is also spoken of as
  • "divinely inspired, and profitable for teaching, for conviction, for correction, for instruction in righteousness; that the man of God may be complete, fully fitted to every good work", 2 Timothy 3: 16-17.

• This proves that no part of Paul's doctrine, or indeed of any scripture, is to drop out of account.

In the light of all this the faithful saint is to "shun" vain babblings, chapter 2: 16,

• everyone who names the name of the Lord is to "withdraw from iniquity", verse 19,

• and he who would be "a vessel to honour, sanctified, serviceable to the Master, prepared for every good work" must purify himself from vessels to dishonour "in separating himself from them", verse 21.

• He must "flee" youthful lusts, verse 22, and "avoid" foolish and senseless questionings, verse 23.

• These things, negative though they be, are most necessary in the midst of a profession where iniquity abounds.

But there is something positive also. We are to

• "pursue righteousness, faith, love, peace, with those that call upon the Lord out of a pure heart", verse 22.

• The pursuit of these things would clearly involve practical consistency with every part of the truth which the individual has heard and known as Paul's teaching.

• As in the light of the truth of the assembly he finds here definite instructions in relation to his walking together with other like-minded saints.

• The "with" clearly brings in what is collective. He is not to be isolated. How could he be in the light of the assembly?

• Righteousness, faith, love, peace, are bound up with the practical recognition of our divine bond with all saints as members of one another in Christ's body, and as built together for a habitation of God in the Spirit.

• We cannot pursue these four things alone; in the very nature of the case it must be
  • "with those that call upon the Lord out of a pure heart".

• This necessitates much individual exercise, for if I am not pursuing righteousness, faith, love, peace, how shall I be able to discern others who are doing so in dependence upon, and desiring loyalty to, the Lord?

• "A pure heart" suggests that there must be more than the claim to be such; it must be a reality before the Lord, and when it is so there will hardly be the need or desire to claim it.

• The heart is set on maintaining it under His eye in spiritual reality.

The assembly exists, and all truth pertaining to it – including 1 Corinthians – remains as divine light for us,

• but our path amidst the ruin is marked out in 2 Timothy.

• No company can claim to have the status of the assembly, or to act as such.

• But saints can still, in the light of 1 Corinthians 5, refuse intercourse with a wicked person. It is imperative that they should do so.

• Indeed it is clear that none of such as were characterised by the moral traits of 2 Timothy 2: 22 would go on with a wicked person.

• To recognise the authority of 1 Corinthians 5 as the commandment of the Lord, and to be consistent with it, is part of the "righteousness" we are to pursue according to 2 Timothy,
  • and we do so in company with our brethren who are treading the same path. Saints act together as pursuing "righteousness".

• And they not only have in mind the necessity for withdrawing from iniquity, but they act as
  • those who have apprehended the true character of the assembly, God's house, as being essentially holy, and thus necessarily exclusive of evil.

• Profound exercise as to this before God, and eating the sin-offering, is of the deepest importance.

• But all this is spiritual and priestly exercise within – a temple character of things which forms the moral basis in souls of the action taken in public.

• This must have due place, or we shall lose a solemn element which should be present in every dealing with a wicked person.

The assembly is characterised by purity, it is the abode of God's holiness.

• If the saints are the shrine where God dwells, this necessitates the positive refusal and rejection of evil.

• But we do not limit the thought of the purity and holiness of God's house to any special company of saints. All saints are of that house, and we apprehend things from that point of view.

• At Corinth there was a concrete company which had that character, and from which a wicked person could be excluded.

• But we are in a time of ruin, and though the assembly still exists, and is still characterised by holiness, it is not in view as a concrete company.

• But exercised saints can apprehend the character of God's house, and walk together consistently with it, in spite of the ruin, though, of course, very much affected by it.

• If we walk together in the light of what pertains to the whole company, we necessarily take action and we do so together.

• We come to the solemn judgment as before God that an evil-doer is unfit for christian fellowship, and we sever all our links of association and fellowship with him.

• Nothing could be more simple and definite, or more absolutely in keeping with 1 Corinthians 5.

Saints do not claim to act as the assembly, or as being the "yourselves" contemplated in 1 Corinthians 5,

• because they take account of the true scope of "yourselves", and they realise the present ruin under the eye of the Lord.

• But they seek to maintain consistency with every part of assembly truth, and every divine principle.

• They seek to come together and act together, in such a way that the Lord may be able to own them as gathered to His name and acting in His name.

• They desire, above all, that His presence with them may be their support, and that every act may be so carried out as to have moral value under God's eye.

• But they own the ruin, and do not set up to be anything.

• They are conscious that their place of blessing and power is to be a poor and afflicted people whose trust is in the name of the Lord. He will not fail such.

• They act together in refusing to be linked with evil, but the only community or corporate body which they recognise is the whole assembly.

The peculiar conditions of a day of ruin tend to narrow us in thought.

• If we have found a few saints with whom we can walk according to the truth, and on the line of 2 Timothy 2: 22, we have to be exercised that we do not connect with them in a corporate way ideas which properly are only to be attached to the whole company of saints.

• Beloved and honoured servants of the Lord have frequently warned us against any such limitation. And I trust we recognise the importance of keeping such warning in mind.

• There are many expressions which we commonly use, as a matter of convenience, in a limited sense as referring to those who walk together.

• Such expressions as "we", "us", "ourselves", "the saints", "the brethren", "the assembly", "fellowship".

• So long as these are used simply and understood there is no harm in them, and I have no doubt we shall continue to use them.

• But the very fact that we do so renders it wholesome for us to be reminded occasionally that if they were used formally in this restricted sense they would be purely sectarian.

• We need to keep our hearts and minds in the largeness of the assembly of God, while our feet are kept in the path of 2 Timothy.

The present application of 1 Corinthians 5 will be found as saints regulate their associations in the light of it,

• and its moral force will be preserved in their souls and in their actions.

• It has present authority and application, but it should be clearly before us that we act in the light of it as walking together according to 2 Timothy 2: 22.

• Each walks in the light of the assembly, and seeks to pursue consistency with every part of assembly truth, and this is the divine way in which saints can walk together in the last days.

This is important as involving personal exercise on the part of each one.

• And this individual character of things is very suited to the last days, and gives faithful testimony a peculiar character and value.

• It is very possible that, while what was done at Corinth was the act of the assembly as such, there might have been many individuals among them who were not truly in accord with it. 2 Corinthians 12: 20-21.
  • But now each faithful individual is to pursue righteousness, etc., and what is collective really results from what is individual.

• Thus in the day of ruin it may be possible for things to be maintained under the eye of God in even greater moral value than was the case at Corinth.

• Faith and faithfulness came out with peculiar lustre in the dark days of Israel's history, and it may be so in the corresponding time of the church's history. We surely desire to have our little part in such divine favour!

You ask, if two or three in a day of ruin come together, say on Lord's day morning, do they not do it in assembly character, if as you have rightly insisted they are "of the assembly" in the place?

I should say that the two or three are "of the assembly" and are therefore responsible to judge themselves,

• and to see to it that their associations, ways and spirit are in keeping with its holy character.

• It is also one of the first elements in "righteousness" that they should recognise and own the ruin into which things have fallen in the assembly of which they form part.

• In proportion as they are here for Christ, and devoted to His interests, they can be found gathered together unto His name and acting in His name, and they will have assembly character.

• But if their actions are such as to manifest indifference to Christ, or failure to maintain His rights, or are out of accord with the truth, though they are "of the assembly" they are not found in assembly character.

• There are many 'believers' meetings' which could not be recognised as having assembly character at all, though all believers in them are "of the assembly".

• It is as saints are formed in these moral features which properly belong to the assembly that it may be said that they come together in assembly character.

• But the more truly they come together in assembly character the less disposed will they be to claim to do so in any formal or ecclesiastical way.

• The character of their assembling, and of their actions, will speak for itself, and be justified by the truth.

• To speak, in a day of ruin, of coming together in assembly character in any other sense than as having the moral features of the assembly would be, I fear,
  • that very ecclesiasticism which F.E.R. and others have so dreaded and deprecated, and with which J.N.D. would not have had an atom of sympathy.

In connection with this, I would like to call your attention to a most important paper, which, I am sure, you have often read and pondered.

I cannot understand saints who have had light as to the assembly, and who believe that the divine thought of fellowship, and of assembly features and privileges, has been revived in mercy,

• and that these things are known in a practical way by thousands of saints the world over,

• taking the ground that assembly administration in dealing with evil is not to have any place.

• Matthew 18: 15-20 is clearly part of the truth as to the assembly; it is a divine provision for matters which the Lord knew would arise.

• It may, of course, be said that the assembly is not in evidence in a concrete way as it was at Corinth.

• But if a few saints are in the light of the assembly, and in suitable moral conditions, assembly features will be there without any formal claim to be 'the assembly'.

• My impression is that, without any pretension, there is an increased cherishing of every part of the truth concerning the assembly, and increased desire to maintain it in a practical way.

• In order to this there must necessarily be the feature of assembly administration.

The Lord appears to have had a day of departure in mind when He added Matthew 18: 19-20 to what He had said before as to "the assembly".

• "Two of you" would be two of the assembly – two who hold assembly ground spiritually, however great the general departure may be.

• If only "two" are available they can maintain what is due to the Lord in the assembly, in dependence upon His Father, and with the support and sanction of His presence.

• This, when the conditions of Matthew 18: 19-20 are found, is not a pretension but a spiritual reality, and it can be carried out in faithfulness to the Lord without any formal claim to be "the assembly".

I fully admit the weakness of things in the present day. It is manifested by the fact that I, or any other brother, may maintain the truth at one time and discredit it at another.

• You have had humiliating evidence of this in your own locality.

• But I cannot think of saints as able to take up in a practical way the fellowship, and the spiritual privilege of the assembly, and as having the Lord in their midst, and yet as unable to act with His sanction and authority in the matter of dealing with evil.

• I am sorry to hear that some who have been withdrawn from claim that they are still in fellowship, for this seems to indicate an unwillingness to face the issues that have been raised, without which there cannot be a restoration of confidence.

I am not able to write as fully as I could wish, but I hope I have written enough to make clear what is in my mind.

• I fear that the statements in 'Righteousness in the Last Days' may not have been sufficiently guarded,
  • and it may be they would need to be balanced by the statement that

• assembly truth and principles can be maintained, by the grace of God, without any formal claim to be "the assembly".

• There has been a good deal of ministry which bears upon this with which I am in the fullest accord.

With much love in the Lord,

Yours affectionately in Him,