1898 168 In the early part of this century by grace some Christians recovered the truth that the Holy Spirit abides with and in the believers during the whole period of the absence of the Lord Jesus — that God the Spirit was as truly with them as with the apostles. And those who received the word of the truth of the gospel at their hands, brought with it a fulness of blessing, and a confession of God's will which drew them together to Christ's name. They soon found that character of worship, and power for individual growth in grace, of which they had known but little in the religious companies to which they had been attached. As they took the place marked out for all saints in the word, as they assembled themselves together to the true centre according to the principles of revelation, they learned not only the actual and long continued ruin-state of the church, but what was befitting to the Lord and to themselves as calling on His name. "Holiness becometh thy house, O Jehovah, for ever." While humbled to the dust in realising the common failure, they felt it important, in order to make a good confession, to "lay hold on eternal life," a conscious and enjoyed possession of it in the Son by faith, and of their heavenly association with Him.
"They had received, not the spirit of the world, but the Spirit which is of God, that they might know the things that are freely given to them of God." They had a portion with Christ in heaven and heavenly glory, a part with Him Who deigns to wash the feet of His own. What portion then hath a believer with an unbeliever? Addressed in the Epistles as "saints," separation to God, and separation confessed, they acknowledged, to be implied in the title. This confession had to be made in the face of the enemy; and they had to suffer reproach for it, even from Christians — the reproach of Christ (Heb. 13:13). But love in the Spirit was in exercise, and made them kindly affectioned one to another. In the face of scattered saints over Christendom they walked together as one, in true comfort of love, in the fellowship of the Spirit, though ever and anon having to be reminded of failures and inconsistencies, and to be humbled because of them. Much confession was mingled with their prayers, accompanied at times with fasting.
Another marked result of the reception of this truth of Christianity and of the church was, that they read the Scriptures in dependence on the guidance of the Spirit. It was not mere saying that they did so, but prayerful watchfulness was exercised against departure from it. Each portion of the canon of truth was seen to have its characteristic aim, and no one part could be given up, or left unheeded, without loss. It was thus practically a recovery of the word; and they greatly valued it, coming together to read, and in some cases spending days in considering some portion. Much that had not been reached at the Reformation was opened up to them; especially the differences of dispensation, the scheme of prophecy, the glory of Christ as Head over all things, the peculiar calling of the church, and the place and functions of the Holy Spirit in and with them. Christ's love for the church, its union, its blessings, its joy, its hope, all made the truth exceedingly precious to them, beautiful in all spiritual and heavenly loveliness.
The truth of the kingdom also had its place, instructing them in every common duty or work of life; how to walk worthy of the Lord; how in fulfilling their respective obligations to others, to serve Him, and to obey His commands in His absence as if He were present; "knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free."
The ministration of the word to others claimed much of their regard and the recognition of gift, where bestowed, and the purpose of God in the Lord's service, were confessed as of all importance. They desired to maintain gift in its place, and the proper place for it according to His will, believing that full provision for this was to be found in the Scriptures. The diversities of power, though less than at first, were acknowledged, and the various needs of those ministered to were felt. There were the fathers, and the young men, and the babes or little children, to be nourished in the words of the faith, and of good doctrine; the faint-hearted to be encouraged, the weak to be supported, the disorderly to be admonished; and only by the present action of the Holy Spirit in the word could these various needs be met. The teachers counted on His working (1 Cor. 12:11) both in them and in their hearers; "the mutual faith," as Paul so affectionately writes (Rom. 1:12). Thus united in dependence, and in the desire for that blessing which is "as a dew from Jehovah, as the shower upon the grass, that tarrieth not for man, nor waiteth for the sons of men." They were knit together as members of the body of Christ; and nourishment was ministered by the helps provided, "the joints and bands" under Christ the Head (Eph. 4:16, Col 2:13). Official assumption, without spiritual power, they condemned. Human arrangement of ministry they refused. Pulpit eloquence as merely swaying men's minds or feelings they distrusted. They left it to the Lord to use these things toward other as He in sovereign grace might do. His sovereignty in blessing whom He would, when Christ is preached, they unfeignedly rejoiced in (Phil. 1:15).
But did this last? What are the results? "Surely enough to break a heart of stone," wrote one nearly fifty years ago, yet adding, "but when broken, the more fit to receive divine impression and holy impulse." And now accumulating sorrows in the church must distress faithful hearts, while there is no promise in the word that they shall decrease. But when leaving His own in the world the Lord said, "Ye believe in God, believe also in me:" and Paul's last recorded prayer (written in 2 Tim. 4:22) is, "The Lord Jesus Christ be with thy spirit," a fitting and touching close to an affecting letter. To be grieved with all the evil is to be in sympathy with the Spirit who abides with us; and the promise is "For yet a very little while, He that cometh will come, and will not tarry."
Sorrow then is right, but not despondency. "God hath not given to us the spirit of fear, but of power, of love, and of a sound mind": and "Fear not" is the Shepherd's word of encouragement to the most timid of His flock that follows Him. God never lowers His standard, nor lessens our resources in His Son by the Holy Ghost. Human arrangement or man's wisdom can add nothing; it is want of faith and borders on presumption. "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with us all." W.B.