p372 [R T Grant] BELOVED BROTHER, - I felt the death of dear - more than I can tell you, just as he seemed to be coming out too into evangelising work. I felt the deepest interest in him and his countrymen, and it came upon me bowing my heart before the Lord, but I know all His ways are best and good; I have no doubt of His love or wisdom. That feeling was never weakened, but from His hand it spoke to the heart, not to arouse the will, but to bow implicitly to His wise and holy ways in a world of sorrow; but of His goodness I have no doubt. I am very glad you are a little amongst them: if you see them after receiving this, give them all my kindest love and truest sympathy.

As to the clergy, though you and I have been both somewhat in a similar way amongst them, we must only leave them to their own ways. It is sad, but all else is useless. I do not expect anything from them, when acting as such, but what is heartless and low. I have known many saints among them; but still I say, when acting in the spirit of their order, such (and the world knows it) is their character. There is a distinct loss of moral sense and sensibility. As a system, nobody can describe the horror I have of it, but in general I see no good in attacking them in any way: some I have personally much loved. As to Dr. C. and Dr. C., I do not think much about it. One is so low, that any one of any right feeling can easily judge it, and his ignorance too, and the second is decidedly heretical on the Newton doctrine, but little the clergy care about this; but in such cases it is always the best way to leave it all to God: "Thou shalt answer for me, O Lord, my God." As to -, as I once said to another in a different case, you get as dirty in contending with a sweep as in hugging him. But our part is to live above these things, and to think not of attacks but of souls.

The opposition arises from the progress of truth, and from the consciousness they have that all their affair is hollow and crumbling. In England, the judgment of the Privy Council, deciding that the clergy is not bound to hold the scriptures to be inspired, has thrown dismay into their ranks, the rather as it overthrows the episcopal judgment. There is a commission to change the terms of subscription. In France, the result of a question in the Bible Society is the public proposal to make two churches of the national body. Those who would [have] a confession left before: one who is infidel and excluded is founding another on his own basis. Popery, of course, profits by this, yet those same men pretend they alone can meet it. Positivism, that is, that we can believe nothing but what comes under sensible experience of man's powers, is rampant; the most absurd and lowest of all forms of infidelity. I asked one the other day if he could tell me if I had a soul? No. That I had not one? No. That there was an eternity? No. That there was not? No: he might probably perish like a leaf. I asked the pupil if it was not leading to absolute ignorance: it was admitted. Another told me he did not know what conscience was; perhaps intelligence and habits mixed, heart and affection, warmer blood. You may conceive the degradation of all this.

It is not to alarm I say all this: the Lord is as faithful as ever, and the work of God is as evident as the power of evil; but it does not influence the world where it is not real. The path of the saint is simpler, only he must be decided to be anything. Those who do not believe in the Lord's coming say the church is going through a crisis, and will come out brighter: those who do, but are not faithful, are mournful, and embittered against those who see what is going on. We have only to pursue our way, doing good, and I find the doors more open than ever. My journey to America has done me good. I am, I trust, more loose to the world than ever, and feel I belong only to another world, and I bless God for it.

There is one characteristic of the time in many who are getting loose from evil systems, the wish to belong to nothing. It is really want of faith to be decided in what is right, but it takes the form or pretext of liberty and love. Now I delight in spiritual liberty for myself and others: I could not give it up; I would not ask another to do so; but looseness of intention is not liberty, nor carelessness of conscience. I dread narrowness, but the wish to be free from divine restraint and walk carelessly, even as regards the church, or really as regards the world, is not liberty, it is a cloak of looseness of conscience, of insubjection to Christ's authority. I have no pretension to impose my way of seeing things on any one; but there is a claim, a system of freedom from Christ's yoke which, I believe, is most hurtful to souls: I never asked a person to come among brethren in my life, nor ever would. It is a current system - I believe fundamentally bad; I know many beloved ones in it. It is a snare to them: I wait to see them clear. There is less of it in Canada; much in England and Ireland. Monstrous effects sometimes arise, things worse than purgatory taught in their common meetings; sometimes in consequence only select speakers allowed; but protestations of the sweetest communion with those who taught them, and an avowal that no common basis of truth was to be looked for.

How blessed to be peacefully delivered from all these things, and yet have the heart open to every saint; for my own part I feel daily more - and with Christ Himself - the blessedness of the position in which He has set me. I have seen weakness enough in my carrying it out, but never in the thing itself.

As regards your difficulty as to the place left you, I think it is often a proof of the weakness of saints - not their waiting to be edified by another, not always there; I see nothing but what is very comely in that - but in not freely, though doing that, taking a simple part as the Lord leads them, in some part even if they do not speak. But it is very often a source of trouble to myself. In very country parts it is often useless to press them, as it distresses them, provided full open is left for the action of the Spirit of God. Where more exercised brethren are, all that is needed is to leave the fullest opportunity for their action, all through the service, and then act in simplicity, but I have been often troubled by it, for even in the act of giving thanks - a service I delight in - leaving it always to one is distressing. When we really seek the full action and liberty of the Spirit of God, the Lord will graciously order all. The drawing out others to activity according to God is a gift in itself.

As regards the work there is nothing very particular. In France there is considerable conversion, and some new labourers raised up; and, in general, occasion for thankfulness, though we might look for a great deal more spiritual power: still generally, there is progress, extension of the work, and conversion: in the Free Church excessive looseness of doctrine, both here and in Switzerland. There, though I went by reason of sorrow, in one place I never had such good meetings, and hope to return. In Germany the work prospers. In Holland it is stationary. In England and in Ireland, in general, considerable progress; but, I think, some want of knitting together, partly from its extended character. In London they are both increasing and there is very much to be thankful for. Nor do I, indeed, think of any particular sorrow save at one place in Ireland and one in England, which last, however, save for the souls concerned, I think, is rather the contrary. As to numbers, the increase is rapid enough, and I certainly think growth in seriousness and reference to the Lord increased. More strength of union is the chief lack, I think. … In all cases our path is simple, always abounding in the work of the Lord, knowing our labour is not in vain in the Lord; in due time we shall reap if we faint not - much internal life and intercourse with the Lord, and then devotedness, but the first gives all its power to the latter.

The word is ever richer to me: I have been lately occupied with the difference of Ephesians 3 and 1. The latter puts the Christian in his position before God, the former fills us with Christ up to all the fulness of God, setting us in the fulness of that divine centre, in the apprehension there of the whole of that in which God glorifies Himself; in the intimacy withal of Christ's love. I have not yet thoroughly examined chapter 4 in its own place as following this. I see it is the fruit of the power and presence of the Holy Ghost in us. The prominency of infidelity and positivism has made me feel more than ever how the knowledge of God in Christ is a divine work and gift; how we owe all to sovereign grace. But as I get on I feel it is a more natural thing to belong to God: to be out of it an unnatural state. This has made me happy, and given a peaceful character to my spiritual feelings. Sovereign grace has put us, in the second Adam, in this relationship; but to be in relationship in peace is the only normal state. And that is peace; but then it makes one so much the more feel that the world is a wholly outside thing, a sorrowful scene of minds, souls actively in confusion. Yet even we have to be athirst for God; if we have seen Him in the sanctuary, not only we long for our Father's house, but love the ways there, though they pass through the vale of tears - but athirst for God; and in this we are satisfied as with marrow and fatness, and praise while we live, because we have His favour which is better than life. The Lord keep us both patiently and fervently near Himself, drawing from that source of blessing and truth.

My heart still looks to a visit again to America. I am somewhat old to undertake the United States, but I do trust dear - is raised up for blessing. I have been, however, happy in it, and that I surely have been almost surprised at the way I have got attached to Canada - not, indeed, from what I met with there, for I met with every possible kindness, but when reflecting because of my age; but the Lord orders things after all, not man, nor even his time of life. I feel my spirit as thoroughly in the country as if I had been always of it, and more happily. However, our work is where the Lord sends us. Faith, I believe, brought me there, and so I was happy. The need is great here; still, I hope, if the Lord allow me, to see you all again. I know not where you may be. The Lord's grace and peace be with you, dear brother.

Yours affectionately in Him.

Pau, March, 1864.

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