p218 [G Gausby] [To the same.] DEAREST BROTHER, - I think you misapprehend the disturbance of mind occasioned by the Taunton meeting; one or two have felt, and sought to produce it in others, but it has produced a great deal more peace than disturbance in the most, and I think only where people were absorbed by Bethesda, and as to that (without judging, I would trust) the Lord a little displaced by it. When I came over to England I assembled the brethren at Rawstorne Street, and told them I had done with it, and could not be for ever on questions, and desired to get on fresh with Christ, making a fresh start; that I did not make myself responsible for what had been done in my absence: it might have been much wiser than what I should have done, but being away I could not answer for it. And we have never been occupied with B. since, only taking up every individual on christian principles. Not that my or their principles were changed as to it in the least. It was a clear ground of judgment when any case arose involving it.

And now as to the meeting. The real difference is that your mind, as was - 's, is much more absorbed with B. than mine. You speak of parties, and so on; my mind is quite off this ground. I believe that a testimony of God was confided to brethren in these latter days which they had to maintain in the unity of the church. God, I believe, has in no way given up this testimony, but I believe, brethren (we all) have grievously failed in maintaining it, and God's glory in it. This was a ground for humiliation, let B., or Rome, or any other thing be what it may. As to confession, it was left to every one to acknowledge in his heart - aloud, of course, if he thought right - his own part in the bringing in the evil. The meeting was for humiliation, only so, that we might be in our right place before God. As to the causes, I, of course, did not prescribe the confession of any. But they date long before the B. affair. This was but a consequence, and it is just in owning ourselves the guilty party from previous failure, and thus getting right in our own place of humbleness before God, that He could help us as to any circumstances arisen since. To raise the question as to B. as some, as taking the clean place against the unclean, would have been to get out of our own proper place before God to take, in that by which God had chastened us, the place of righteousness.

Is it that my judgment is altered as to the cause of B.? Not at all. But I am outside and beyond that question. I am upon my own evil before God - humbled because we have not maintained His glory. Each could in such case, if led to it, confess his own fault. It was an effect. The meeting was for humiliation. There were prayers that we might be led deeper into it, brought to know more fully our real place before God. Humiliation was the one object of the meeting. It was left to God to direct any particular confession. The ground of the meeting you state might be blessed is exactly what was taken, and I undoubtedly believe has been very greatly blessed. I look to its working effects individually, as God may own it. I think too this character was preserved, and God's power distinctly shewn in that.

I have no old position whatever. When I left Ebrington Street I stood alone. I walk with God's saints where I believe they are walking on His principles; and so far from the meeting putting me in the old position (save so far as it was abstractedly of God), that in its effect, though in itself it had nothing to do with it, the only link, which unawares to me connected me with the old position - namely, my circular - I have withdrawn. I have no more to say to B. than I have to Rome, and I feel that ground the happiest and the truest - no more, save as positive acts may give occasion to judgment.

As to the evil, I am on no different ground than I ever was. If a thing is wrong and contrary to Christ it remains so, and I am under the same obligation to abstain from it and keep myself clear from it, and others, if I can, as ever. These things do not change. I may add, that evil doctrine was not the ground at any time of my dealing with B.: and I should not, on the other hand, have invited any in evil doctrine. But I deny most strenuously that division because of it has been the cause of the evil results. It is here that we are upon totally different ground, and that the real question as to the meeting is. I consider the B. matter, however sad their course, which I quite think, the cause of the sad results, and hence not that our faithfulness is the cause of what has arrived. Now I am not denying in a certain measure the faithfulness. But I look upon B. as a mere occasion in God's hands, for chastening us for our own previous unfaithfulness. Why did we fail rightly to judge and put away the evil? I admit brethren did. But how came this? Why did God permit them to be thus sifted by an evil they did not know how, had not the wisdom and courage, to deal with? Does God lightly and for no cause send such affliction and humiliation?

The incapacity of brethren was to me frightful and inconceivable as regards B. I think, seeing their state, they went wrong not because B. was right, but because they meddled with it out of their place. I begged them not, but they would not hear me. I could as to this take clear ground from all; but I go much farther back, and bow myself first of all for letting the evil come in - failing myself - of which I consider all this but the chastisement. When you speak of parties, and mutual humiliation, you are on a ground I know nothing about, and recognise nothing of whatever; because, as I said, you are occupied with B. as the one question. I have nothing to say to it, nor the meeting, save so far as historically it had become the occasion of sorrow. Individuals were invited; there was nothing mutual in this question that I know of. The only thing was to hinder consciences being so embarrassed as to prevent their coming. Individuals really concerned in the testimony brethren ought to have borne were welcome there, provided they came to humble themselves, and did nothing to shock the conscience of brethren, when judgment as to B. was distinctly resumed.

As to the conference: in the first place, the Taunton meeting is over. I should entirely decline mixing it up with any conference, whatever effect it may produce. I declined having the conference which was at Bristol at Taunton, that the Taunton meeting might fully preserve its own character. I should decline any ecclesiastical conference. If individual brethren wish either to open their hearts, or inquire even of the Lord what they ought to do, I have no objection. I shall take my part in it, if I can go on my own individual responsibility. I do not at present feel led to promoting such. I prefer letting the humiliation produce its natural fruits; and it has in those who took part in it produced such already largely, and certainly manifested the state of hearts in a wonderful way. Humiliation was our right place before God, and whenever we get into our right place before God He can bless, and delights to bless. It is possible a conference may have its place. It has seemed to me more the desire of anxious minds at present than of those quietly led by the Spirit of God. Does He lead us to it, I have no kind of opposition, and can conceive a state of soul in which it might have a very useful place. Souls are on the move, but under God's hand their competency to settle things I doubt. Forgive me, dear brother, if I think that at - you have not adequately reached the just measure of want of confidence in your position.

Do I want you to doubt as to B. or any evil? God forbid. Quiet godly certainty as to it, I believe to be of the last importance, and especially in these loose and uncertain days. Or do I wish you to doubt the competency of God to help and direct His church were there but three met on earth? They might be a brighter testimony than three thousand. But I cannot help thinking that there was a confidence in your own position which does not reach the due extent of humiliation. Perhaps that arises partly from not having been mixed up with evil, which we who are older in this work have to mourn over. But so it is, there is an idea of competency to act with authority (not to be separate from evil - all evil - which is quite right), which I doubt that you can make penally good before God. Used for His glory He will bear with and bless you and purge out what there is of pretension in it, but He cannot approve and sanction the thing itself.

I repeat, as to our present question this may arise from your being never much in the position you have taken: a happy reason. Still it does not alter the great ground of the position brethren have to take before God. Brethren in general are quite outside these questions. I doubt that a conference got up as you wish would allay; I apprehend it would rather excite at this moment people's spirits, and much is passing at this moment that might impede its really occupying people's minds. They are occupied with other things. W. is withdrawing his papers, and has written to some as to the spirit in which he took things up. T. and W. are meditating withdrawing their circular, and stating on what grounds, though I have no particulars nor know whether they are decided. So that I should feel at this moment it would be the moment to wait awhile.

Further, I have made and know nothing of any compromise on anything, nor would not on principle on any moral subject whatever. Compromises are in my judgment always wrong. As I said, the mind of G. and yourself and perhaps one or two others (for there are only one or two, and some of those that assisted), have not seized the positive subject of the meeting from being occupied with your own point of view. No one there thought or dreamed of a compromise; such a thought never crossed any body's mind. But I do think the fault is in your position, not in that of the brethren who humbled themselves. I think there has been a tendency to an assumption of capacity of judgement, which God may own in its desire, but not in the wisdom of the position taken.

I thank you sincerely, beloved brother, for your letter, and, as you see, have answered openly and fully in all confidence. I quite believe the brethren who stayed away did it from a motive of conscience and a dread of compromising with evil, which I entirely respect and rejoice it was in exercise. I do not think that humiliation and a sense of failure had an adequate place in their mind; but some brethren I particularly value had scruples; some got over them, others did not. I do not blame one, quite the contrary.

Ever affectionately yours, beloved brother.

July 30th, 1852.

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