* * * * *
My dear Brother,—I was glad to receive your kind letter, and to know that you are happily arrived and quietly established at——, though it be a somewhat cold climate; but it is hardly colder for you Canadians than Canada for us English, and I liked it. But, here or there, it is where God would have us, that is our place, and where we may expect a blessing and the consciousness of His presence. He may and does keep us, in His patient and perfect goodness, everywhere, but it is in the way of His will that His presence is revealed to us, so that we walk in the light of His countenance. He kept Abraham in Egypt, but he had no altar from Bethel back to Bethel.
I trust fully that you are both in that way; I do not think it an evil that a young married couple should go through the rough of life a little together at the beginning; it binds their hearts together. Surely there is a far higher and better bond, but as to circumstances the comfort each is to the other, and the sustaining help each is to the other, bind their hearts together; for life down here is made up of small things. If it were only when a husband comes home cold and tired, finding ease and a welcome and comfort, as far as may be, and the like, there is the continuous sense of one caring for the other, and that is a great point. They are thrown on one another, and where affection is, this cultivates it, and I believe this is of all importance; and then what accompanies it, entire confidence one in another.
But this is all maintained, dear brother, by Christ being all to each, for self is thus set aside, and the grace of Christ working in the heart overcomes all difficulties, and, while Christ is the motive which rises over all, makes the other the object of affectionate and considerate service. But for our own sakes too He is everything, light to the soul, but the blessed expression and communicator of the love of God; and for this there must be real diligence. All that is around us, and even real duties, are constantly soliciting us away from Him, and tending to weaken us spiritually. When we cleave to Him, all goes on smoothly in the heart, in the consciousness of His love: we know how to confide in and count on Him, nothing separates us from His love. The distractions of the world lose their power, because the heart is elsewhere: nine-tenths of our temptations would not be such at all; as a mother who thought her child was run over by a train would not see fine things in the streets on her way down. And what are really our duties we should serve Christ in. A holy intimacy with Christ is the strength and light of the soul, and He encourages us in it, for He is full of love. How near He brings Peter at the end of Matthew 17 The tribute was the tribute to the temple, to Jehovah, and while He shews He knew all and could command the creatures—the fish to bring the exact needed sum—He says to Peter, “Lest we should offend them,”—you and I are children, we do not owe the tribute, and—“that give for me and for thee.” And He spoke as intimately and familiarly to His disciples about His death as He did to Moses and Elias. It is a gracious and blessed Saviour we have; He delights in our being near Him, and soon will have us so for ever, and like Him too. May He make you more and more like Him daily! Oh! cultivate intimacy with Him; it keeps the conscience alive and the heart happy. You may be comparatively a young Christian, and I an old one; but He is all we want, each of us, and suited to each. You can have Him to keep you in the journey before you, and I can look back and see a patience and a faithfulness, a goodness beyond all my thoughts and all my praise. It is a sweet thought that in going on I am drawing near being with Him for ever. If spared, you have more of the toil of the way; with me it is almost over. You have a helpmeet, and I have trod it alone; but all is lost, so to speak, in His grace and faithfulness.
Kind remembrances to Mrs. ——, whom I must learn to call by her new name—my first attempt—and thank her for her kind note: I am very glad she already bears it, for when people are engaged I do not think long delays are a good thing, though possibly sometimes inevitable. May the Lord abundantly bless you both… I shall be very glad, dear brother, though far off, to increase my acquaintance with yourself; only may your heart be with Christ!
Your affectionate brother in Him.
Ventnor, November 10th.
My dear Brother,—Thanks for letting me know about yourself and the work… I quite enter into the need of those gathered to be watched over and nurtured. But it is now as ever, the harvest is plenty but the labourers are few. I believe it is more devotedness than competency to help which is wanting, though devotedness is a large part of the competency. It is this we want, dear brother: we are not our own but His, bought with a price. It is carried out cheerfully and joyfully when we think of Him, not of ourselves. For love does not grow weary of serving, though service may be often in trial as regards the scene—indeed, save with rare encouragement, always in the general run of it, is. “Therefore I endure all things for the elect’s sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory.” But what a thing to say! what Christ could say, save that Paul of course puts in “in Christ Jesus,” and of course does not speak of atoning sufferings (how could he?), but otherwise was filling up that which was behind of the sufferings of Christ for His body’s sake which is the church. May we know how to follow hard after Him and we shall find His right hand upholding us!
I rejoice at the Lord’s opening the way before you both at ——, and this other place. I believe He will, though we have to follow Him where He opens the door, but when He opens the door no man can shut it. But He has a testimony, and if we have but little strength He will maintain it. I have not a doubt of this testimony for the last days. We cannot think too poorly of ourselves as bearing it—still count on Him to make good His testimony: and what a testimony it is! I was writing a page or two this evening on what I have more than once spoken of, the end of Matthew 17. The tribute was the tribute to the temple. The question to Peter was really, Is your Master a faithful Jew? The Lord shews His divine knowledge, adding, but we are children, we have not to pay, but less we offend—and then shews divine power over the creature making the fish bring Him a piece of money (a didrachma was due for one, and it had a stater, two didrachmas, ready in its mouth), and says, That take and give for Me and for thee. Do you like to hear Him say, that blessed One, “for me and for thee”—bringing Peter with Him as one of the sons? What sovereign and blessed grace! God in knowledge, God in power over creation, but Son as man down here associating us by redemption and grace with Himself. What would we have more, or more lovingly and tenderly told? and it is always so. It is so with us; “me” must and ought to go first; it would be nothing without it, but “thee” is with the “me” in heart and in the place He has obtained for and given to us. I ask what could we more? and it is ours, and however weak we are, for Peter was holding Him for a Jew. It is doctrinally taught in John 20. But I must close.
You may have heard that I have been ill, had a bad fall which brought old age to a crisis, for I am just entering on my 82nd year. It brought death near me, a most profitable experience, though always true, but it made me feel I belonged to the other world, not to this: nothing new in doctrine, or foundation, but a realising of it all. Then I had a very slight paralytic stroke, which did not touch my mind or limbs through mercy, but left my cheek numb. I am better, but not able to be as active in work; but I get to meetings, and in my study work as usual. Kind love to all the saints, and again thanking you for your letter.
Affectionately yours in the blessed One that loves us.
Ventnor, November 14th.
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Dearest Brother,—Thank you for your very kind note. I need hardly say how very thankful I was to know you were clear. I find the great thing is to get enough above circumstances to be occupied with Christ in His full grace; you cannot if your own conscience is not clear, but if it is, our business is to be occupied with grace and Christ. I said to ——, who was afraid to take any step, not knowing what it might come to in the future—that there was no future for the Christian but glory, that he had to do God’s will at the moment and all the rest was in God’s hands, and must be left to Him. It is a great truth and He has settled it all already…
My illness and the seeming close approach of death has been more than blessed to me. I feel in quite a new way that I belong to the other world. The truths all abide, but my spirit is over the river. I am a great deal better, and for study work up to it as usual, perhaps not quite for so long a time; but all, even religious services seem to belong to this world, to be temporary, but the Father’s love and Christ everything. I believed it before, and in a certain sense acted upon it, but I am in that company now. I always was, but now seem consciously dependent on God, to live or to die. What is eternal is our portion, and Christ fills it… .
I did not doubt for more than a year before ——’s affair, nearer two, I believe, for it pressed on my spirit before I left America, that it was a systematic demoralisation that was going on. W. had given up all as hopeless; I could not while the Lord was there, otherwise I should have left brethren then, as to which I was deeply exercised, but I felt it was not faith. From that I have never swerved, only I felt sure positive present duty was there as to God, and He has not failed. As it was going, I prayed that He would maintain His testimony to Christ and His truth as He had brought it before us, and I believe that souls are in a far more healthy state than two years ago. We must only leave all to God, and there are things calculated to give deep sorrow. I must close, dear brother, and with many thanks for your kind note, and an affection I heartily reciprocate—trusting you may fully find the Lord has guided you to ——.
Ever affectionately yours in Christ.
November, 1881.
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My dear Brother,—I agree much with what you say at the end, that one must find it in the whole as a revealed fact. Thus we need His blood-shedding, His death, His forsaking [on the part] of God; all together make up His work. But when He shed His blood, He did not suffer; He was already dead. And this was important. Had the soldiers killed Him He would not have laid down His own life, it would have been taken from Him. Had He not shed His blood, the great sign that His life was given would have been wanting. Now, I get what expiated. and what purified in His death; but He laid down life Himself Then being forsaken of God—none of us can fathom what it was to One who had dwelt in the bosom of the Father, to find His soul as a man forsaken of Him, and that as made sin. In the measure in which He knew holiness and love, and that was absolute, He felt what it was to be [made] sin before God and forsaken. And though the physical death came after, then He, morally speaking, drank the cup. It was necessary He should freely give up His own spirit, all being finished, in peace. John’s word is not “He gave up the ghost,” but “gave up his spirit” —a divine act when all was done—and in peace and confidence as a man, as in Luke, “Father, into thy hands I commend my spirit.” The use of the word Father is important here. He does not say “My God” in His life—not even in Gethsemane, for He was in full communion with His Father. In the forsaking it is “My God,” though in perfect submission, and saying “My.” After His resurrection He uses both, in His message by Mary Magdalene; for now God was for us in righteousness and we children. But “Father into thy hands” is perfect peace in the enjoyment of sonship. But He must actually die, or nothing would have been done; but the sting and curse were gone out of it; and He laid down His life in communion with, and in obedience to, the Father. It is when really already dead, that His blood which had all the value of that death was shed (with the water) to cleanse from sin. It must have the value of death in it, yet death not be by it. Sin gives death its sting, and that must be borne—yet death have none, but be the free giving up of His own spirit. All this was accomplished.
We learn it in parts, but it all made one great sacrifice, from meeting with God as made sin, His personal dignity in giving up His own life, and in the shedding forth the blood and water when all was finished—the shedding forth that in which its value is applied to us. But it is of all moment to view it adoringly, and not in dissecting it, as it were; only fully recognising as far as we can the import of drinking the cup, where all the ingredients that sin had put into death are found. It is in the spirit of adoration—and withal, knowing what sin is—we must dwell on it, but the glory of His person giving Himself for God the Father’s glory and then for our sins, and made sin for us, and devoted love to Him—that we must look at it.
November 12th, 1881.
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* * * I have not the least doubt that the interpretation28of John 14:17, though very common, is a mere blunder. “Dwelleth” is the same word as “abide” in verse 16. Christ the Comforter would not “abide” with them as He then was, nor was He “with” them. The other Comforter would abide “with” them, and “be in” them. “Will abide” in Greek would be the same word as “abide,” save an accent, and there were none originally: mevnei abides; menei' will abide.
Next, Acts 13:2 was not the assembly. The prophets were fasting and praying together and the Holy Ghost spoke with authority by one of them, “Separate me.” The state29 of the individuals sent had nothing to do with it. God in His government may employ a fitting vessel, but no state of fitness can separate by divine authority a person for a specific apostolic work. And this is the point: the free action, and divine authority of the Holy Ghost; that is, of God. I have no doubt, as a general rule for edification, usefulness in service depends on the state of the servant, but to use this as a plea for denying the direct action of the Spirit is ruinous. It is not a chandelier of light, though each should be filled with the Spirit, but the personal free action of the Spirit. Scripture recognises the diligent use of the word, “Meditate upon these things; give thyself wholly to them,” etc.: but to use this to deny the sovereign freedom of the Spirit is also ruinous and destroys our dependence on and guidance by Him. In Acts 8 we have first “the angel of the Lord spake unto Philip.” Now, I do not doubt that the Lord chose a fit person in Philip, but the angel’s speaking to him was not the state of Philip’s soul. Then we find the Spirit telling him to go to the chariot. Then the Spirit “caught away,”—a word in Greek or English leaving no pretext for the interpretation30 given to it—”and the eunuch saw him no more.” In Paul’s journey the Spirit of Jesus did not allow him to go into Mysia, and they were forbidden to preach in Asia or Bithynia.
It is alleged that this independent action of the Spirit belongs only to the Old Testament, as Saul, Balaam,31 etc. This is a mistake: Caiaphas prophesied. It will be said that this was in Judaism. But Paul teaches it doctrinally (1 Cor. 13), “Though I speak with the tongues of men and of angels, and have not love, I am … nothing.” The very fact of tongues is an independent action of the Spirit, for they did not understand what they said, and if there was not an interpreter were to remain silent. Tell me that this is lost—I understand you, but then do not deny that the Holy Ghost so acted. But there is a difference to be made between 1 Corinthians 12 and Ephesians 4. In the former the Holy Ghost down here acts with divine authority and power, but it is simply giving power (in gifts) to whom He will; but “the spirits of the prophets are subject to the prophets,” not more than “two or at the most three” were to speak.. The word of God, the authority of Christ in the church, ordered the exercise of the power. If a man spoke with tongues, and—it was so completely the Holy Ghost—he did not understand what he said (a case supposed), he was to be silent, unless he or another could interpret. The apostle preferred to speak with his understanding, and edify the assembly, to which end all was to be directed. In the latter case (Eph. 4), it is Christ ascended on high, who, having received the Holy Ghost from the Father, gives for the spiritual need of the church (and here there are no gifts which are miraculous, in the ordinary sense, but) “apostles and prophets, evangelists, pastors and teachers,” and the promise that these will continue to the end, and then (ver. 16) what every joint supplies in the measure of every part.
But the Holy Ghost has been given, and come down, and all goodness and wisdom in exercise is from Him. He formed the body, He also makes us members. Even Christ “by the Spirit of God cast out devils.” We are to be “led by the Spirit,” and surely in the most solemn part of our lives here, our spiritual activity in the church of God, this is not to be given up, and we do without it. This is not giving up, or acting without, our understanding. The apostle preferred action with understanding, but that did not exclude the direct action of the Spirit. Men speak of impulse,32 so that the notion of the Spirit’s action is lost, and it is of man. But if it is not of the Spirit, it is merely of man. The apostle would have the Spirit and the understanding. (1 Cor. 14:15.) The saying we could not then judge is a strange blunder of human reasoning, for it was when there was direct revelation they were called on so to judge. Faith, direct looking to God and His power, is identical with the action of the Spirit in its source and results; and what is called faith in Hebrews 11 is constantly referred to the Spirit in the Old Testament. All direct action of God as to the creature, and finally in divine things, from creation on, is by the Spirit in scripture: no good thought in us but from the Spirit, no wisdom. It is the Spirit that lusts against the flesh. Waiting humbly on the Lord, that He may lead us to act, or not to act, and lead us in acting, and that habitually and in all things, is not acting from impulse, but the contrary, and the leading will not fail. If we are to judge, what are we to judge—whether what is said or done is of the Spirit, or not? If it is not of the Spirit, it is of the flesh: only the paramount authority and order of the word, which is certainly by the Spirit is maintained.
Further,33 the Holy Ghost being individually in our bodies, as temples, is not all. He forms the body, or rather formed it on the day of Pentecost—not by spiritual progress, but by coming personally down, and baptising into one body. Nor is that all. The Holy Ghost is not in an assembly as God’s house or dwelling, but in the assembly. In 1 Corinthians 3 they are collectively God’s temple, Christendom (see 1 Cor. 1:2), only realised especially at Corinth. (Some will say it [ver. 12] is doctrine: it is so, but realised in men; as “the seed is the word of God,” Luke 8:11; “the good seed are the children of the kingdom,” Matt. 13:38.) So, in Ephesians 2, “Ye are builded together for a habitation of God through the Spirit.” That is not individual; and if the Holy Ghost dwells in the habitation, is He to do nothing there, or direct everything? The assembly is as much the house, or temple of God, as it is the body; only all the members of this last are personally dwelt in by the Spirit and members of Christ. As to two Spirits, it has no ground at all. It would be much more applicable to dwelling in individuals, but this is carefully guarded against (1 Cor. 12), in contrast with demoniacal inspiration. Whatever is not of the Spirit is of the flesh.
* * * * *
To the same.]
It is not only the presence of the Spirit in the house, but His acting in the service of the saints, which I look for. As to the other point,34 though I believe that often there is no harm meant, and that by presidency is merely meant that His leading should be followed, where it is substituted—a rare case, but which I have known—for the presence of Christ, it is an evil. He is in the midst, spiritually no doubt, but still Himself. I cannot have the same affections towards the Holy Ghost as towards Christ. He was not humbled, did not die for me, and so on. The ministrations are under the Lord, too, as such, but the active power is the Spirit. I do not think, ‘leads after Him’ is right, because the Father and Christ are objects. In ministry the Spirit is active, but He brings the word from on high: “whatever he shall hear, that shall he speak.”
The Spirit does act in us (Luke 12:12), and I do look to the Spirit acting in me—I do not say, pray that He may act; I pray to the Father, or to the Lord, but I wait for the Spirit to act. Christ is Head, but it is the Spirit acting in us which gives what He would have said.
1881.
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[From the French.
* * * As to affairs in England, it would be difficult to give you a detailed history; but the principle is simple enough, and it is with this we must be occupied, so as to discern what is of God and. what is of Satan, and be guided in our walk to the glory of God.
You know that the natural tendency, as numbers increase in the assemblies, is that the heart wearies a little of the truth, which at the outset had authority over us to cause us to walk in the truth in separation from human systems; and at the same time the mind gets more and more occupied with persons who compose the assembly, till at last the truth gives way to the persons in our hearts, the conscience to the intelligence, Christ to the man, and brethren become, in another way, a system of the worst description: this is Satan’s aim, and it is in this way that he assails the brethren.
The first fruit from this bad root is, that brethren are occupied with themselves to the exclusion of other Christians who are equally members of the body of Christ: they think of themselves more than of the Lord. They do all they can to keep the gathering together, losing sight more or less of the great truths which have acted upon hearts individually, and which truths formed the gathering, not as a great work visible and recognised on the earth, but as a testimony from God and for the glory of Christ in the midst of Christianity. It is of the last importance that we should continually remember that brethren are a testimony and nothing else; that is to say, that it is the truth that has kept us for the glory of Christ, and not we ourselves. This is easily forgotten. I have particularly noticed proofs of this in Switzerland for the last six years at least. A late fruit from this root is, that christian conscience has become valueless from neglect of its promptings, and ceases to act. From this it results that brethren are feeble, and become guilty, even in matters of simple righteousness, in such a way that even the world would condemn them. The assemblies of God are little thought of as such, and the presence of the Lord Jesus in the assembly is forgotten and ignored. This is what has happened in England, but the Lord loves us too much to allow such a state of things without reminding us.
But the test is general; it touches closely each one: that is why so many assemblies, and brethren individually in each assembly, are affected by it. In some cases the assembly is of one mind; in others there are two parties, more or less equal, one holding on to the truth at any cost, the other thinking more of only what is on the surface; and there may be other reasons acting upon many, leading them to follow a course which seems to them more easy. It has always been thus. Lot walked a long time with Abraham without his faith being put to the test: when the time for the test came he must walk alone, and then is seen for the first time the measure of truth that he really possessed in his soul. This is what is happening at the present time, and no one can determine the precise moment when such and such a soul will be put to the test; and we should be wrong in forcing or hastening the test in any way whatever, and even when it is there, to suppose that every one will be tested in the same manner. All this is in God’s hand: nevertheless when such a sifting does come, happy are they who profit by it, receiving the test as from God with searching of heart; or better, seeking to get into the presence of God that He may search it, so that all that interferes with the glory of Christ shall be judged and put away.
We must have patience, and help each other: a lack of patience has caused some to act too quickly, and though they acted with the best possible intentions, of separating themselves from evil, the result has been unsatisfactory. We are quick at seizing the reins when we see danger ahead; but the Lord knows better than we do what has to be done: in due season He will deliver all who look to Him. But this must be real, not trying to escape the test, or to delay the time of action when the evil is clearly manifest; Another valuable lesson the Lord would teach us is, I think, to occupy ourselves more before Him with the state of individual consciences. It is easy to neglect pastoral work. One is inclined to act by means of outward pressure, instead of waiting for the inward action of the Spirit, who would lead the assembly by the healthy and spontaneous action of all who form part of it. This ought always to be the aim, but alas! very often it is not possible on account of a corrupt influence which has been already too active, and for too long a time, so that morally, many have become incapable of a spiritual judgment; thus division is inevitable when the test comes to the door. But in any case we ought to wait until God sends the test. A man cannot be hung because he intends to kill me. We must wait until the act is accomplished before taking action, doing all we can, at the same time, to raise the spiritual standard by a healthy ministry of the word, as the Lord in His grace may give us. Then when the test does arrive, some, at least, will be able to act according to God.
The present struggle is between intelligence and the Spirit. It is a subtle thing which exercises the heart to its depths— must I be guided by my intelligence according to the things that I know, or must I walk in dependence on the Lord? Some pretend to be an expression of the assembly of God when their acts prove that they have no sense of the Lord’s presence in their midst. To admit their pretension, would evidently be to deny the presence and action of the Spirit of God, for such walk by human intelligence, and override conscience. This is what happened at Ramsgate, and a division was the result. All was inquired into in London, and three meetings with a week’s interval were held on the subject, and every facility was given to arrive at a correct knowledge of facts, in order to come to a conclusion according to God, and this not by any preconcerted measures, plans, or arrangements, but simply through God’s intervention in rather a remarkable way. Many… wished to set aside the decision arrived at on that occasion, and to walk in their own way: hence the reason of the present trouble. The principles involved I have endeavoured to shew to a certain extent. It is scarcely necessary for me to inform you, that the above inquiry was forced upon the assembly in London through a letter of commendation from an assembly in Kent where the difficulty arose; it was necessary to come to a decision, because all means during several months had been used to induce the opposing ones to humble themselves, but without fruit.
November 26th, 1881.
* * * I am not a Baptist as you know, but the whole thought of baptism in the Prayer Book is equally wrong and absurd. It was not this brought me out but the presence of the Holy Ghost, and the unity of the body. But baptism is to death; no hint in scripture of giving life. The only connection with resurrection is Colossians 2; but it is to Christ’s death. Regeneration is only twice used—Matthew 19 and Titus 3: in both it is a change of position; in Matthew, the millennium; in Titus, distinguished especially from the renewing of the Holy Ghost of which we are born by the word—the incorruptible seed of God.
It is overlooked that we are baptised to something—as to Moses, to John’s baptism for the remission of sins—that is, associated with some system introduced for our blessing. Now forgiveness of sins is one grand feature of Christianity—”repentance and remission of sins.” And the person by this door of entry, as an initial rite, is introduced into the divine sphere where these things are. God has been pleased to set up a system where these things are, and so when Saul became a Christian by the revelation of the Son in him, he entered by baptism into the enjoyment of this privilege. So it is said to save us in Peter, but guarding against attributing it to the mere rite. But the connection of life with it is never found in the word. But the English service is too ridiculous. It gives as a present thing by it, forgiveness of sins to an infant who has never committed any, and then has no real forgiveness by redemption at all, pretends only to governmental by absolution. They wash the infant’s sins away who has not any, and when it has, has nothing for them—pretends to give life withal by it of which not a trace is to be found in scripture, but is directly attributed to other things.
Saul was baptised like others as the formal professed entrance into God’s confession on earth, the institution where these things were. The twelve were sent to baptise the Gentiles who heretofore were strangers to it, a commission never carried out (Gal. 2), but not to circumcise them, and this from Galilee, not from heaven—Paul, with the things to be had, not to establish that wherein they were to be had, and from a heavenly Christ. The Baptists have lost the scriptural truth of a place instituted of God where His blessing is, as the Jews formerly and Christendom now—neither judged as heathen; and the Prayer Book, following Popery, puts the possession, as if the being in the place of it was that. Even unconverted, we are not heathen—perhaps were, but not heathen [now], and judgment (when incurred) on a different ground.
November, 1881.
* * * * *
To the same.]
* * * Paul says, “Among whom I have gone preaching the kingdom of God.” The commission in Matthew was only to Gentiles. The remnant were associated with Christ risen, not glorified. I do not doubt Jews were baptised, but there was no direction to do it. Not being baptised was a refusal to own Christ when they believed (I have met the case with a Jew), and “with the mouth confession is made unto salvation.”
Paul starts from a glorified Christ when the last enmity of man’s heart had been brought out, and a messenger, so to speak, sent off to heaven, that they would not have this Man to reign over them. Paul only goes to the root of things (save John): Peter, “he that has suffered in the flesh has ceased from sin:” Paul, he that is “dead to sin.” Peter though with accomplished redemption and the new birth, goes on with the Jewish system—never the church as the body of Christ. Peter is the fact and effect on men here. Peter looks for the inheritance above as a hope: Paul recognises it as such (Col. 1), but looks at us also as a new creation, sitting in heavenly places in Christ, and the inheritance is all things, Christ being heir, and we joint-heirs with Him. Besides personal justification, he deals with the ways and dispensations of God, His counsels, and ways experimentally. John is always individual and brings us into the revelation of the nature of God, and our being in God and God in us according to that nature. It is nature, not counsels…
Though I believe the children of Christians have certain rights and privileges, as a general principle with outside souls it is to try to get them converted and then make professors as you say. There is in scripture a reference to households which I do not understand. The truth is, when I have to do with souls I do not think of theories nor of brethren, but of what that soul wants, and so speak to it. But there is one thing we have to remember; at the beginning power was at the centre, and acted from it, and gathered. Now a great corrupt body being in existence, power (assuming conversion) is shewn in separation; gathering may follow: not that they leave their profession, but practically power acts from outside, and draws from the existing centre.
God is working… He exercises and sifts. He has been most gracious with brethren, and will maintain His testimony. I counted on Him to do it.
December, 1881.
* * * * *
* * * The character of what has been thrown off in the skirmish is most marked: what we have to look for is God working. The one thing I desire is that a bright clear testimony to Christ, and devotedness to Him should come out of it all. As to details, I have little to say. My experience is that the work of God is never done without opposition; only God holds the reins, and if He gives peace, who can give trouble? Yet He can say, “Satan shall cast some of you into prison,” and even speak of being faithful unto death, as if He could not help it, and had only the other world at His disposal. It is where we are with Him that the blessing is. Here He is with us, the enemy externally reigning (till He takes to Himself His great power), and gives us the privilege of suffering with Him. Here I have felt weak, have suffered the loss of all things I counted gain; but I had a dread of hostile power, though I have had to go through it a little. Any way, I am what He has made me, at least in any good; and there nothing, and He everything. Thank God it is so! only then we have to realise this in every-day life—Christ all, and that nothing else shew itself. If it were only so! Still we can delight in Him, and joy in His love, and that will never end. Then our joy will not be pent-up; now it is, like steam, to carry on the work of His grace, but oh! what a burst there will be of it when in port, and it does not spend itself, but grows, for the Object is infinite.
I am occupied with a preface or introduction to the French Bible, and have nearly finished it. It has interested me; I was afraid at first of introducing it, but the Lord is good— I ought not to say He is an austere man—so I have done it (in French). The Lord be with you; it is a privilege to serve in these last days—more difficult, perhaps, but a brighter testimony than ever. Devotedness and lowliness, that is what I seek. It is very hard to be nothing, though we know it; the very energy of service takes you out of it, unconsciously: but near Christ, and in love, we forget self; and that is just the measure of godliness and spirituality.
December, 1881.
* * * * *
To the same.]
* * * I find it requires the grace of God keeping us near Christ to have the heart free to rejoice in God working. … I am writing an introduction in French to the Bible. I shrank from such a task; it seemed to me so solemn to be giving a kind of resume and estimate of all God’s mind as revealed. Still He is love, and helps in grace, and I have greatly enjoyed the work, and He has helped me. Scripture unfolds itself when you look to God and study it. I go and feed there when weary with man-work, still it is the work of faith—heaviness, if need be, “the trial of your faith,” and it is all good. I have been interested last night in looking at Genesis iii.: how to approach God when driven out (but clothed by God before they were put out), and that is, a burnt-offering—sin, expiation, and all the value of Christ—not sins committed, but man’s state. In chapter 4 it is, “If thou doest not well” (and this confirms me in so taking it), “a sin-offering lies at the door;” that is, there is a remedy, do not distrust and get angry: this is provision for actual evil.
Do not reckon yourself lonely: it is a good thing to be alone with God; I have been always alone, but I bless God for it. Not that communion of saints is not happy and a blessing: Paul thanked God and took courage, but it is alone with Him that we get stuff, and there only; where else should we? And in these last days the true lasting work must be from Himself. There is no true work, I well know, but of Him; but the scripture makes a difference of the last days, where the keen discernment and, therewith, the earnest love and grace alone can be found, to carry us through the tangled web of men’s minds— and always calm because with Him. “They looked unto him and were lightened:” we should wait on His working…
You will find plenty to swim over, sometimes rough, without going to Epirus; but we are, and sweet is the thought, in the same boat with the Lord. All things become real as we grow old, through grace; yet He is always the same, sufficient for the young, and sufficient also for the old, and so full of tenderness and grace. May we be kept humble, so as to know Him, and all the resources that are in Him, and they are in Him for present difficulties, and even loneliness—for He has felt it: “Ye shall leave me alone; and yet I am not alone, because the Father is with me.” So you can say, ‘I and Christ that is with me.’ “That take and give,” He says to Peter, “for me and thee”—to think of putting us so together!
Affectionately yours in the Lord.
December, 1881.
* * * * *
Dear Miss ——,—I answered your questions by mistake to another person who had written to me about the same thing. The two cases were, one in the Western States where a German (for all this is German, whose religion is characteristically for this world) began by healing his neighbours, he says—and I had no reason to doubt it—by looking to God in faith; perhaps got puffed up, and worked by Satan’s power so as to lay a man, who himself told me about it, like a log on the floor, without the use of his limbs; and then it turned to a system of corruption, so that he had to flee the country for his life, and said afterwards that at the end it was Satan’s power. The other was a more reputable case: a Lutheran clergyman who used to heal persons, but connected it with all the false Lutheran doctrines of baptismal regeneration, etc. I knew personally the case of some really good people at Boston, where it was connected with perfectionism and higher life, falsifying and discrediting by error what is greatly wanted in the church—to be able to say, “To me to live is Christ.” Dorothy Trudel never had peace, nor a plain gospel, till her death bed.
But no mistakes of men take away the plain force of God’s word and that He does answer the prayer of faith. James 5 supposes the church in order, and that those, who in a certain sense represented it, could be sent for—where God’s order was going on and His government regularly administered in the church. That is not the case now, but if those who are practically such, and have personally faith (that looks through the ruin to the source of good according to the order) and believe, God will still hear the prayer of faith: I do not doubt it. In general it is only looking for so much physical relief, generally turning aside from what is heavenly. There may be faith in the person also; sending for the elders supposes something of this. But while I fully believe there may be such answers to prayer, the books about them seem to me full of error, and, while there may be some faith as to what is physical, not calculated to edify. But the very prayers of the Establishment for rain, etc., suppose the principle.
December, 1881.
Dear Miss——,—I have no confidence in the movement for faith-healing, save as it may rouse people to look more to God. I never saw it save in individual instances connected with real sound doctrine. The two cases I referred to were one in the Western States where it turned, though it seemed to begin well, to an out and out work of the devil, the other where it was based on full Lutheran views—of being born again in baptism; besides (which were not on my mind) it was connected with perfectionism, and I might add Irvingism, but these were not on my mind. —— and myself are not elders, and the case in point came in thus—the ordinary local discipline of the church. (James 5.) This does not hinder my believing that God does answer the prayer of faith. I have arranged that——and myself will be free at half-past four Monday next, to look to Him for you.
Yours truly.
December, 1881.
* * * * *
My dear Brother,—I have known two cases of anointing by request, one at Plymouth… the other in Switzerland: both these were blessed to the body; we owned we were not official but cast ourselves on the Lord. I trust by giving it out you may not have a crowd of curious young brethren. Peter thrust them all out. It is “the prayer of faith” which heals. It is not said, that I know, where the anointing should be: but anointing them is the person rather than the place (as if it was a cure), and this has its importance as to its nature.
The Lord be with you in your service.
[Date uncertain.]
Dear Miss——,—I shall be glad to know if you continue better; as to that your faith may be exercised. But both—— and myself were struck with the fact that the state of your soul answered to what he had prayed for, and of your body what / had; so that we should be the rather glad to know how you are.
Yours sincerely in the Lord.
January, 1882.
Dear ——,— I was happily away, at [the time of] the Manchester meeting. ——, who had a mania for publishing, did so with this, very wrongly. I looked at it hastily, but found it all full of themselves—Philadelphia and Laodicea. It was we, it was the first alarming sign of mischief: Laodicea began in John’s time.
I do not doubt there is a consecutive history in the passage— which I divide into two parts, chapters 2 and 3—for it ends in Thyatira or popery. In chapter 3 we have Protestantism alongside. Philadelphia is a church without pretension which keeps Christ’s word and does not deny His name; which further keeps the word of His patience; which still expects Christ, though it may seem He will never come; He is waiting, and in the patience in which He waits—for the long-suffering of God is salvation, He is not slack concerning His promise— taking His word to guide and still waiting; and such will be kept. But it is not the party which outwardly characterises the church which is addressed—all, in a general sense—but (I believe) those who have ears to hear.
It is not apostasy which characterises Laodicea, nor heresy, nor Babylon, but much worse, I think; professed light from human sources, from the human mind—and has not God’s eye-salve (nor gold tried in the fire, Christ as divine righteousness), the sense of the value of all things. It is just the reality of that which is divine, known by divine teaching.
I do not think the seven churches go down a regular declivity. Smyrna is God’s stopping declining by persecution. Philadelphia is not decline on Sardis. The tendency is there, but it is not absolute, or universal. A great deal that is neither here nor there has been said as to Philadelphia and Laodicea; but those of Philadelphia are not the description of the progress of evil. Not keeping Christ’s word, but denying His name, was their danger; and in this they had overcome: the other was dropping the expectation of the Lord, the word of His patience; in this, too, they had overcome: and they had two promises—kept from the hour of temptation—they would be off before it (not diav; ejk) and the ecclesiastical powers which had despised them should be humbled to recognise that Christ had loved them. In verse 12 they are singularly identified with Christ. But the faithful in Philadelphia are called to overcome as much as in Laodicea. Faithfulness in the circumstances of each particular assembly is what each are respectively called to.
The Park Street declaration was the act of that assembly— of Park Street—being the reception of a letter of commendation, which in no case went beyond the assembly receiving it—indeed, in most cases would be useless, as people came up for a Lord’s Day and went away: only that as it really involved serious questions it was sent down to Cheapside, as courtesy to brethren. Secondly, I never meddled with the original Park Street declaration, and all would not go to the meeting. What I objected to was sending out the notice. What I did as to those outside not being associated—it had been proposed to them and they would not go—was to urge that Cheapside had owned them as Kennington when they were going wrong, and could not now reject them when they were going right. I took pains, too, in communication with——and those outside, shewing them that those who remained in as to their action had now joined with them. Finally they accepted the common action.
Perhaps I should tell you it has been a question with me of dying all night, and even now I cannot answer your letter very easily. But to be blackened—I am used to it.
London, January 25th, 1882.
* * * * *
My dear Brother,—You must not be surprised if you have a short letter after a long silence. My earthly tabernacle is brought very low, and I cannot do much, but I would not in the love of Christ leave you without writing. I understand that the Egyptian brethren want an earlier forming into the christian position. But the question arises who shall do this, but those who could build up when there? If I found in Egypt a widespread and real faith in their new position in Christ, I should be content. This, however, has been the great defect in Germany; having to do with a large converted number wholly under law, deliverance from that became their great test, and they made little progress afterwards. Still a more advanced state of Christians was generally secured, while much time may be spent, so to speak, in ripening up a few under our hand, where the resulting testimony is after all equivalent. If, indeed, the moral spiritual state answered always to the known position I should hardly hesitate, but this is hardly so; and hence doubt may come in at least where always to be—in one [place] or the other. But I should be disposed to visit both, and minister according to the need of each. The Egyptian ones coming under other’s care is for many reasons an additional difficulty, but the Lord is sufficient for it, and if He opens none can shut. Where I found it to be a case of one or the other I might stick to Syrian work.
Many labourers in America were over here for a conference, and went over the country besides. They seem to have enjoyed it greatly themselves, as our brethren did their presence, and I believe there was blessing by the word.
I believe I must close. I hardly yet know if it be the Lord’s mind to leave me or to take me. A little more strength and, humanly speaking, I should be here for a while; there are elements which tend to weaken me. But I am in His hands and peaceful—of happiness I do not speak: what is best I know well. There are a few things I should be glad to see to an end; but the Lord does not want me for them. The Lord is turning our sifting to manifest blessing, and we have only to bless His name. But I have done.
Your affectionate brother in Christ.
London, January 31st, 1882.
* * * * *
Beloved Brother,—I too have been laid aside, and in a great measure am, nor can I walk properly without an arm and a stick, nor do I preach. Through mercy my mind has been left clear, and I am here at my post, beset with those in person and by letter Who are getting clear in our present, I might almost say our late, trials. God has been sifting us and it is nearly over: as I have said, we cannot halloa as those that are out of the wood, but we can see the light through the trees, and in that light there is light. Already it has been a real blessing to brethren; and, what is a mercy, work has gone on all the time—gathering a little stopped in London, but not even there hindering conversions—and a fresh spring and knitting together which there was not before. God is full of goodness. I heard from ——, and he mentioned more energy in evangelising which, with looking to God, is the real remedy…
They do not mind working on another man’s foundation: an apostle could not help it, still if there be faithful devotedness and the place be really filled, God is above this danger too; if it be not filled it may be humbling, but we could not desire that God should not call these poor souls, because we were not the instruments. Still I have always felt it in France, where we had begun the work, an humbling thing if inroad was made on it, and that has happened where there has been a decay of spiritual energy. There is a government of God in these things. Paul had to say to such, and there is a time and a guidance when such happens: “he followeth not with us” will not do, if he preaches Christ.
Mais parce que vous êtes malade, I come to visit you, and what shall I bring? Christ. But you have Him and that gives communion, and communion in what is eternal which makes it very blessed; and if we are feeble, the Object is not. It has struck me as very blessed that God should reveal to us all His thoughts and mind in which He glorifies Himself. I have been writing a kind of preface or introduction35 to the Bible, just translated into French, and it presented itself to me in this way; that all time was a kind of parenthesis in eternity, in which all that was eternally in the mind and character of God, wrought out on the earth in time, should be brought out in its glorious results and display—His glory and its accomplishment in the Son in the future eternity. And all this is given us in scripture; the basis connected with man’s responsibility in the Old, and the divine operation of grace in the New. The more one studies it, the more one finds God, and alas man too, in the Bible…
And now, dear brother, take courage. The Lord watches over us, makes everything work together for those who love Him— may exercise, chasten us because He loves us; but His love is shed abroad in our hearts by His Spirit which He has given us. The proof is, Christ dying for us when sinners, pure sovereign grace doing what was needed; the power of enjoyment is, the Holy Ghost in us, I think you will find the “ifs” in scripture attach themselves to the journey here. There is an absolute finished redemption in which there is no if, but a “stand still and see the salvation of the Lord”—a finished work and, with a short prefatory work of pure grace and divine power, it is “ye have seen… how I bare you upon eagles’ wings and brought you unto myself.” Then they must get through the wilderness to get to Canaan. It is the experimental learning of what we are, and if life is not there it is just a profession, like a Christendom; but if we have life, thus we get experience, “to humble thee and to prove thee, to know what was in thine heart.” Here we need, not a finished work save as the basis of all, but an ever living Father and Saviour: we work out our own salvation with fear and trembling, but there we have such —it is God that works in us. He gives us eternal life; we are personally known in precious grace; kept by the power of God. It is dependence, but on what cannot fail; an exercise of faith, perhaps, but counting on faithfulness just as sure, but by a living action, not a finished work. (See 1 Cor. 1:8.) And then at the end He adds, that there may be no confusion as “at this time it shall be said of Jacob and of Israel, what hath God wrought!” (Num. 23:23.) That is a good story: go and hear Moses at the bottom of the mountain—“stiffnecked” and “rebellious,” but above, with the answer He hath not seen it: red heifer for failures, priesthood to help us along (to the) close, and then comes God’s judicial estimate of what He has wrought. It is a blessed history, but sweet to trust Him by the way, and we need it.
I have been brought down low again by a cold, not able to lie down, but all is love, unclouded.
The Lord be with you.
February, 1882.
* * * * *
My dear Brother,—I was very thankful my introduction36 on the chapters of John furnished, through the grace of the Spirit, food for holy affections during your delay at Syra. I had put it all there, that whatever dry criticisms they might be forced to read, they might have some positive food.
It is a great thing to have developed affections. Some are much more demonstrative than others, but it is not merely this, but the development of the affections themselves within, by what is in the Object of them. Still, it comes to my mind that it is a great thing to have concentrated affections—Christ forming them, so that in having Him in our hearts we may know what is in His; and what a blessing that is! Concentrated, means practically, personal; so that I get at His heart, and know what is there, and that there is that personal affection there. As regards this, there is in the sense that we belong to Him—but then there is development—the sense of what the exercise of that affection towards us is: interest in our circumstances; thoughtfulness for us; bearing our sin and drinking that dreadful cup; even making us part of His own happiness in glory: summed up in knowing Him in what His affections are. But then how infinite in this case this development is! And after all He loves us personally; but He loves us perfectly in this, that whatever He enjoys He brings us into the enjoyment of. Then it is divine; which stamps its character on all the details. That chapter (17) is greatly the expression of it, as putting us in the same place as He is in Himself. But we must know Him to know what His love is; and it will suffice for ever. But this joy, dear brother, in His love, which is to us known to be unchangeable, is by the Holy Ghost, and we are dependent on grace for it, so that it will be connected with all our life here.
I have been interrupted again and again since I began, so you will only have desultory thoughts; happily the foundation of it is in John xvii., and always there for the Holy Ghost to use. It is a known love, yet passes knowledge.
Your affectionate brother in Christ.
London, February, 1882.
* * * * *
My dear Brother,—You can hardly compare mercy and grace thus.37 Grace refers more to the source and character of the sentiment, mercy to the state of the person who is its object. Grace may give me glory, but mercy contemplates some need in me. Mercy is great in the greatness of the need, grace in the thought of the person exercising it.
Affectionately yours in the Lord.
London, February, 1882.
My dear Brother,—Thank you very much for your sympathising note. There is a difference between work and being laid aside; though I see many things for which grievously to blame myself, yet my work was always Christ, and now my leisure, if such I can call it, is Christ. What comes before me is how far I so realise Christ before me, that the joy of being with Him, awaiting the glory, satisfies my present affections: it is not doubt of the efficacy of His precious blood, of being in Him, of the sovereign unbounded love of the Father who in a thought beyond all our thought gave us to Him to be with Him for ever—still with this I am content.
I do work, however, somewhat, though I cannot stick to it very long, but many letters on what is passing, inquiries, etc.; still they daily diminish. It is quite possible that if the Lord will I may pick up a little bodily strength, not for any renewed active life, but for some more sedentary service. Yet I feel I passed the barrier some months or a year ago.
Again thanking you sincerely for your note, believe me,
Affectionately your brother in the Lord.
It is not that I for a moment doubt the sufficiency of Christ for my happiness while waiting for glory, but how far I sufficiently realise it now. He has long been all I desire.
February 13th, 1882.
* * * * *
My dear Brother,—What a happy thought that you and I are tending to see the blessed Lord and be with Him for ever! What a blessed thought! It is often a happiness to me to think that we shall have not only Christ—which is the great thing—but that then not one of the saints will be anything which is not perfectly pleasing to Christ. It is what we have earnestly to seek now, and He is our strength and wisdom to carry it out; only let our eye be single and Christ everything. Though we may be, humanly speaking, nearer home than some others, we have need of Him, and His precious and thoughtful grace every moment on to the end.
I am better, and I trust getting better, but I get no sleep, and have not got much strength to write. Kindest love to the brethren. The Lord graciously keep them very near Himself from evil, and in the power of the good that is in Himself.
Peace be with you.
Your affectionate brother in Christ.
February 16th, 1882.
* * * * *
My dear Brother,—The unity of the Spirit is what occupied us at Croydon, and though I think I have it clear in my mind, I have some difficulty in making it so to others. The grand fact is, there is one Spirit as there is one body; not only abstractedly, but actually one, forming the body, putting each member in its place in the body; and He is the source of every proper thought and act in the church, now the fact is there. No doubt the end of Ephesians 2 is the great example of two made one, but then that was brought about by death and resurrection putting all on a new footing, bringing in a new state of things founded on it. It is of the unity of this new state of things that the Spirit is the power and characteristic. Now the Holy Ghost brings all these things into harmonious detail, and gives fellowship in them in that harmony; there then is the unity of the Spirit, and this may be of course in a thousand details, wherever the Spirit works. I do not think we can bring in verses 4-6; not that the Spirit has not to do with them, but that they are collateral subjects formed by the same Spirit. Affectionately yours in the Lord.
London, February 18th, 1882.
* * * * *
My dear Brother,—I think you are substantially right,38 only the testimony gone in Thyatira is the whole ecclesiastical system—Rome, down to the end. The only material difference that I know is, that I should put instead of dissent, liberalism —in fact, infidelity, with the profession of Christianity. I agree as to Philadelphia also, not any particular body or church of Christians, but a state and condition.
I write in haste and weary, but most thankful to hear of ——, etc.
Croydon, February 23rd, 1882.
To the same.]
I do not believe the Greek church39 enters into the account. She forms no part of the history of the four beasts or “times of the Gentiles,” and here these two points are from Daniel associated together. Next Thyatira takes the church aspect of this, and the whole history is complete.
I know of no corporate taking away of the candlestick till then. A local church may have suffered this judgment, but as the general history of Christendom—then only: that is, the whole position of church testimony is set aside. Besides this, from its state certain positive judgments are inflicted on it. The following suffer at the end dissolution and decay. They are not properly an ecclesiastical system. You must remember that there is an apostasy referred to in Thessalonians, and here negatively, which must not be left out of account. I believe this answers all your questions.
Your affectionate brother in Christ.
* * * * *
40My beloved Brethren,—I feel, in undertaking a few words here, on the one hand a great responsibility, but on the other a real joy of heart, when my mind turns towards that which, I believe, the Spirit of God calls for. That we have passed through a time of humiliation, pain, and exercise of heart, every one feels, no one denies The state of the brethren required it, “for he doth not afflict willingly, nor grieve the children of men;” but “whom the Lord loveth. he chasteneth, and scourgeth every son whom he receiveth.” But then He does receive us—a very great mercy and blessing. Think what it is to be received as His testimony and witness on the earth, poor and unworthy as we are! Nor, immense privilege though it be, do I speak of it, as such, as acquired privilege. “Ye are my witnesses,” says Jehovah to Israel. That is the position and responsibility they were placed in. Every Christian is such in his place, that the life of Jesus may be manifested in their mortal bodies.
The seven churches have been so widely introduced into this subject, that it will be well to inquire a little into their true character. There can be no doubt, I think, of their presenting a rapid but most perspicuous sketch of the course of Western Christendom, when through the operation of God it had come into the position of human responsibility. First, its full ecclesiastical character, till it comes—after time is given it to repent —under God’s judgment; and the kingdom, and the Morning Star—Christ in heavenly character—are substituted for it. Thereupon you have a collateral picture of Protestantism running on coincidently after the Reformation, till it be rejected. That part of Christendom had been cleared of its Paganism, and there was much activity connected with this; but Christ had not His place in the heart of Christendom. It had “a name to live, but was dead.” It is treated as the world, and the Lord comes on it at an unexpected hour, which is the world’s portion. Every one will have remarked the condition given in each assembly, as the ground of special blessing, “to him that overcometh.” But remark, it applies to the difficulties and dangers that tend to hinder faithfulness in the position in which the particular assembly finds itself. Some special reward may then be the recompense.
But there is more in these churches to remark, which characterises them. The character—here [Philadelphia] it is Christ’s holiness and truth. However great His love—as it is infinite and unchangeable—His active goodness, what characterises our knowledge of Him, is His Holiness and truth—what we want of Him and characterises our testimony. This is of all moment. That in spite of the power of evil, He it is who holds the door open or shut as He pleases. This is not operation of gift and grace in the labourer, but that He can open the door of access to souls. But this was not all. In the midst of all that was going on He knew their work, and He had set before them an open door, and no man should shut it. His eye was on them for good. The testimony of grace was to be borne, and should not be hindered. Those who set up for traditional religion, would be forced to recognise them, and own that Christ had loved them. Further, the danger is not becoming Laodicean, but apostasy. Laodicea has its own dangers for Laodicea. But, through grace, they had not only kept fast hold of the believer’s hope, but of Christ’s patience as to its accomplishment—“kept the word:” divine authority in that book. Christ, to whom all the promises belonged, and to whom it had been said, “Sit at my right hand, until I make thine enemies thy footstool,” seemed to have sat very long expecting till His enemies were made so. But these saints waited, as He had waited, the accomplishment of the promises. God was not slack, but long-suffering. It is very remarkable to notice that Christ never puts His coming beyond the life of the person He is speaking of or to. The five wise and foolish virgins were the same who slept and wake: so in every case, with one exception—which makes it stronger—that Peter should die: but He was not speaking of His coming. Now, centuries have passed, generations succeeded each other, are we with present earnest desire waiting for God’s Son from heaven? He abides God’s time. Are we firm in hope and present faith while doing so? This was a condition—not to be fulfilled, but that was—by the faithful of Philadelphia, and they would accordingly escape the hour of temptation which would come on all the world. But the Lord said more, He was coming quickly, they were to hold fast what they had, that none took their crown.
What certainly chiefly characterises the saints in Philadelphia is the analogy of their position to that of Christ—at the close of a dispensation, no apparent strength, but the door held open to Him by the porter. They keep His word, they do not deny His name, and specially they keep “the word of his patience.” The way they are identified in the glory cannot but strike every one—blessed thing too! What characterises Him— most important for us to note—is truth and holiness: truth, and as a girdle of the loins, for it is the truth that sanctifies. There is no specific Laodicean characteristic in Philadelphia— each has its own—nor Philadelphian faithfulness in Laodicea. Each belongs to each. The danger we have seen was quite different.
And now, what I would beg of brethren is, not to be occupied with evil, but if the Lord has set before them an open door— and He graciously has—their part is to profit by it; to hold steadfastly by truth and holiness, by which Christ characterises Himself, and be ever as men that wait for their Lord, keeping the word of His patience: and God will assuredly bless them. It is not merely doctrine, but activity guided by doctrine, and a path formed on that of Christ.
London, 1882.
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My dear Brother,—I can only write a line to acknowledge your kind letter and to thank the dear brethren who remember me. I am very low, but very peaceful and happy, and still continue to labour at tracts and small papers, etc. But sleep is a dreadful assailant except at night. I judge it was my fall at Dundee which brought my state to this. I have been writing on Propitiation which the Swedes are in trouble about,41 and Philadelphia which has troubled the brethren, but both very short.
Kindest love to the brethren.
Your affectionate brother.
London, February 28th, 1882.
* * * * *
My deak Brother,—Only just a line to say that your letter reached me in going out of this world—and in recollection, of many devoted kindnesses—to recall all the truth that we have taught in Christ, and to urge you on in the full liberty of resurrection to bring that same Christ constantly before souls. His abiding faithful love will guide your steps as to Mexico.
Your affectionate brother in Christ.
Bournemouth, March 10th, 1882.
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My beloved Brethren,—After years of communion in weakness, I have only bodily strength to write a few lines, more of affection than of aught else. I bear witness to the love, not only in the Lord ever faithful, but in my beloved brethren in all patience towards me—how much more, then, from God: unfeignedly do I bear witness to it. Yet I can say Christ has been my only object—thank God, my righteousness too. I am not aware of anything to recall—little now to add. Hold fast to Him. Count on abundant grace in Him, to reproduce Him in the power of the Father’s love; and be watching and waiting for Christ. I have no more to add but my unfeigned and thankful affection in Him.
I do add, let not John’s ministry be forgotten in insisting on Paul’s. One gives the dispensation in which the display is: the other, that which is displayed.
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Beloved Brethren,—I feel satisfied that if there be a godly-recognition of God’s hand upon us, and lowly confidence in the purpose of the Father for the glory of His own Son, there will be a great deal of blessing, and spreading forth into the doors which He opens.
March 19th, 1882.
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[From the French.
The first and the essential question for every living man before God is, how he can be in His presence, well-pleasing to Him. (Phil. 3:7-9.) It is no question of a righteousness which should satisfy the claims which He has on man: he is already a sinner, and entirely alienated from the glory of God; he perishes without law; he is condemned by the law. (See Rom. 2 and 3) Now the infinite love of God, seeing him in this condition, spared not His own Son (see Rom. 8) in order to blot out all the sins of those who believe on Him, and by accomplishing a work which, while perfectly glorifying God, rendered at the same time those who have part in it fit, as the Man who had accomplished it, for the glory of God, so that they became the righteousness of God in Him. It was a part of this righteousness to put them in the glory where Christ was, without which He would not have seen of the fruit of the travail of His soul. Many benefits and a new life accompany this blessing; but I have only laid this foundation.
Receive, beloved reader, this testimony to the efficacy of the love of which I speak, and that He has given peace with God for eternity.
March 28th, 1882.
28 ‘I cannot see that the Spirit took up His abode in the house, or in them in any way separate from, or distinct from, His being in them individually. By the fact of His being in them individually, and being Spirit, He was of necessity in them collectively, and in no other way that I can see …“He is with you and shall be in you”: on this is founded the whole thought of the presence of the Spirit with us, apart from His being in us, as the leader of the assembly. I understand the Lord to mean that He Himself, having received the Spirit, He, the Spirit, was with them, because Jesus Himself was with them, and He was in Jesus; but that by-and-by the Spirit would be in them in like manner as He was in Jesus: that at Pentecost they should themselves receive the Spirit, and that now the Spirit is not with us in the sense in which that verse speaks of His having been with the disciples.’
29 ‘The Spirit in me, if not grieved or otherwise hindered by me, would produce in me a state coincident with His presence in me, in which state I should be alike capable (1 Cor. 2) and free (2 Cor. 3) to answer to the leadings of the Lord according to my relative place in the body (1 Cor. 12) as He took His place as Leader of the assembly.’
30 ‘Taken off his feet, and carried off.’
31 ‘These examples are Old Testament, and only speak of the operation of the Spirit, not of His presence, or the manner of it in the Church.’
32 ‘I understand the leading of the Spirit as characteristic of the Christian at all times, whether in or out of the assembly. (Rom. 13:14; Gal. 5:18.) But any other leading in the assembly, as from a Spirit separately distinct from us and in our midst, I do not see, as though I should wait upon Him as outside of me till He impels me to act. That I conceive would be inspiration (2 Pet. 1:2), and would hinder any action I took under such impulse from being judged in the assembly according to 1 Corinthians 14:29; while also the waiting for such an impulse would hinder self-judgment in me as to my own spiritual state. All that is there done should be done tw'/ pneuvmati kaiv tw'/ noiv (1 Cor. 14:15), not uVpoV pneuvmato" (2 Pet. 2:21), as if He were there apart from His being in us; for then no one could judge the ministry as we are now told to do. (1 Cor. 14:29.)’
33 ‘He dwells in the church, but it is He who dwells in us who for that reason is there, and not separately, as though there were two Spirits or that I had to look out of myself to find Him in the assembly, save as much as He is in every other Christian; nor that I am to wait upon His acting on me, but rather to know, and that, too, by the state which His presence in me produces, that He dwells in me, to act by me—if the flesh in me be not allowed to control me instead.’
34 ‘The presence of the Lord, as distinct from the presence of the Spirit… I understand Him to be leader of the assembly (president, it is sometimes said, though I think the word inapt), only that whatever truth the word conveys, it is the Lord that is in it, and not the Spirit. The Spirit, as I understand it, leads after Him, but He is the leader.’
35 “Collected Writings,” vol, xxxiv., p. 1, &c
36 “Collected Writings,” vol. xxxiii., p. 143, &c
37 Mercy, ‘the day spring in God’s own being,’ ‘sovereign and absolute,’ reached ‘when the divine outflow of grace had been abused,’ ‘which presupposes this condition of things,’ ‘confounded with grace to the soul’s great loss indeed.’ ‘When the grace in which all were set has been abused, outraged, nothing remains but absolute and sovereign mercy for all.’
38 ‘Is the candlestick the united church testimony on earth (no other churches or rather kind of churches), Ephesus standing for the whole when it was there, Smyrna (another phase) likewise, Pergamos likewise, then Thyatira in the same way till the candlestick was removed on her refusal to repent, her judgment being final—the united ecclesiastical testimony being gone in Thyatira, though popery as a system runs to the end? 2. Does not another kind of thing begin with Sardis, Protestantism, but not having the ecclesiastical tendency, running to the end, and treated as the world; Philadelphia being neither popery nor Protestantism, but a return to divine principles, that too running on to the end, that is, the Lord’s coming for us; and Laodicea, being none of these but all the dissent which has sprung from Protestantism itself going on also to the end? 3. Thus the last four quite distinct from each other, but running parallel to the end—Sardis and Laodicea embracing all the dissent, and judged at the Lord’s return, Thyatira before by the beast and the kings.’
39 ‘Is it that the whole papal system is the only ecclesiastical right on to the end, only disowned by God in Thyatira, though existing to the end, and as the only ecclesiastical system? And that “the testimony gone in Thyatira” is the candlestick, and removed then only and never before? Does any historical event shew this removal of the candlestick? Where does the Greek church come in, if at all, in Revelation 2, 3—is it popery or dissent!’
40 Found in Mr. J. N. Darby’s handwriting in a drawer at 3, Lonsdale Square, London.
41 “Collected Writings,” vol. xxxiv., p. 201.