Jan — Mar, 1954 - Contents

Amalgamation or Separation
William Bunting

"When Ye Come Together"
A. McShane

Shammah - A Character Study
A. G. Westacott

"Strange Things"
Hector Alves

Spirituality - What it is Not

Important Notice

Quotes


AMALGAMATION OR SEPARATION

Rom. 16 : 17; 2 Cor. 6 : 17; 2 Thess. 3 : 6; 2 Tim. 2 : 21; 3 : 5; Tit. 3 : 10; Heb. 13: 13; 2 John 10 (R.V.)

By WM. BUNTING

(continued from No. 10)

A little thought will confirm that the characteristics of the individuals from whom these Scriptures call upon us to separate ourselves, are the very characteristics which to-day are so pronounced a feature of the religious world. Indeed, Christendom, whether we think of the Roman Pontiff claiming infallibility and arrogating to himself the very titles of Deity, or the Protestant Bishop ruling from his palace the clergy of his diocese, or the congregation selecting by vote the pastor of its choice, is a complete denial of the supreme authority with which God has invested the blessed Man at His right hand. Viewed thus, we can appreciate the reason for, and imperative need of. our Lord’s clarion call to His saints in Babylon: “Come out of her, my people" (Rev. 18:4). “We believe.” wrote the late Mr. Wm. Hoste. "that the Christendom around us. with its foundation of infant sprinkling, its principles of mixed fellowship between believers and the unconverted, its worship after the Jewish model, etc., based above all on the root evil of clericalism, which sets aside Christ as Centre and the Spirit as Leader, and which makes collective Christian worship impossible, is the very counterpart of Babylon. It was something more than a few questions of church order which led many of us at some cost out of the Church of England and other denominations. It was the whole deadly system, making the Word of God of none effect by its traditions, which stifled us and drove us out.”

Beloved brethren, if these oft-repeated appeals of Scripture for separation from all that is derogatory to Christ's honour were implicitly obeyed to-day by all who profess to own His Lordship in worship and service, and if our united energies were bent upon strengthening the testimony which is according to God’s Word, what a transformation assemblies everywhere would experience ! It is to be regretted, however, that to many these plain commands of Holy Writ mean very little, if anything at all. In a day that is past, men of God bore obloquy and shame, yea, in many cases “suffered the loss of all things” because of severing their connections with unscriptural associations and coming out to the Lord’s Name. To-day. the truth they bought so dearly is being sold for nought. By blinding our minds to the twin evils of clerisy and sectarianism, Satan is making it easy and popular for us to "build again” the compromising principles which those stalwarts for God "destroyed” (see Gal. 2:18).

It cannot be denied that in many quarters, the truth relative to the local church as a distinctive testimony for God, is at a serious discount, and inter-denominationalism is increasingly becoming the order of the day. The favour of the clerical caste is courted, whereas our fathers counted it a privilege to bear the odium of its reproach. One has only to read regularly some of the magazines and other literature which circulate amongst assemblies, to know the direction in which the modern trend lies. A contributor in one periodical some time ago asked : “Are these ecclesiastical matters so utterly important? ... Do we fear to associate in gospel work with any of the Lord’s servants who affect a particular neck-dress?” Another writer a little later advised brethren to invite a certain denominational clergyman as speaker to address their meeting, in preference to a brother connected with assemblies, because the former was more able. Quite recently it has been intimated in the same magazine, as though it were a matter of normal procedure, that a certain public brother, who for years has been in assembly fellowship, has accepted an invitation to become "minister" of a Baptist Church (he is now advertised before the world as "the Rev.-----"). Why, one wonders, should this notice appear in an assembly magazine? and why is no word of disapproval of such a step expressed by the Editor? Many such extracts could be quoted, but in actual practice the present line-up with unscriptural sects far exceeds what one might conclude from magazine articles. Things have so drifted that some elders and teachers can afford, when occasion suits, to ignore the assembly and without a blush associate themselves with one or other of the religious systems at the hour at which the saints with whom they profess to be in fellowship are gathered for the Remembrance Supper. Such never seem happier than when fraternising with men whose very garb is the badge of that which is an open denial of God’s order. In “Cross Currents in Assemblies,” Dr. R. C. Edwards quotes a writer who in describing certain interdenominational conventions speaks of “the Presbyterian hobnobbing with the Baptist, the Methodist with the Congregationalist. Even the 'Brethren' are now, as in other British communities, among the 'religiones licitae’ ” (= recognised religions). With reference to this Latin term, Dr. Edwards explains that “Christianity was not one of the permitted religions of the Roman Empire until its unholy alliance with the world in the time of Constantine. To the Christian who appreciates the circumstances,” he pertinently adds, “the term reeks with dishonour.” It is all very saddening, but there it is. The tide of compromise is gradually and steadily rising. Fidelity to New Testament principles is on the decrease. Few now raise their voices or lift their pens against the prevailing tendency. The oft-repeated affirmations of Church truth, so characteristic a feature of an earlier day, are seldom, if ever, heard in some assemblies, and as a result of the "softening-up" process, which has been going on for years, many are not aware of how far they have drifted from the plain teaching of God’s Word. Others who never learned for themselves the truth of separation, but who might have been instructed "in the way of God more perfectly,” are encouraged to walk in the same devious paths. Surely it is time for assemblies to wake up and inquire, “Whither are we drifting?"

While we thank God that it is only in certain areas that these tendencies manifest themselves to the extent which this article indicates, decline from the right ways of the Lord is on the increase almost everywhere, and we are now undoubtedly in the Laodicean age (Rev. 3:14-20). Should the present retrograde movement continue, one wonders what vestige of resemblance to the New Testament pattern some professed assemblies will retain in a few years’ time. A writer tells of coming to a cross-roads in Canada, where the following notice was displayed: ‘Take care which rut you take, you will follow it for 25 miles.” Where will the rut in which the complacent, plausible men of mixed principles are to-day leading assemblies, end? Let us not forget that an assembly may decline from God’s ways until it becomes nothing but a religious mission, having the breaking of bread as a mere appendage. We therefore say to all who have an intelligent grasp of the truth, and who value it, be vigilant, beloved brethren, be vigilant. May the Lord open the eyes of His dear people to the peril of compromising principles and unhallowed associations. We do not deny the danger of being right positionally and all wrong conditionally. We do not suggest that there are no godly, devoted saints in the denominations. Far be the thought. We do not for a moment advocate “exclusivism.” We only plead for a return to that separation of heart and life, and an adherence to the pattern of the local church, as was plainly taught by our Lord and His Apostles.


"WHEN YE COME TOGETHER"

By A. McSHANE

(1 Corinthians 11 : 1-22)

“HEADSHIP”

Having dealt with the subject of Fellowship in chapter 10, the apostle proceeds, as already mentioned in our first paper, to give instructions regarding the matter of Headship. He would have them to understand that their meetings to remember the Lord were to be characterised by godly behaviour as well as by happy fellowship. Two principal dangers confronted the Corinthian assembly. First, there was the temptation to go outside and associate with idolatrous worship (ch. 10:20-22), and second, the tendency to introduce heathen practices amongst themselves (ch. 11:5-22). There is little doubt that the uncovered head and shorn hair of the women, as well as the shameful drunkenness at the Lord’s table of which they were guilty, were reproductions of what characterised the feasts in the heathen temples. Israel had fallen into these same two evils during their wilderness journey. They fell into the former when they joined in Baal-worship with the Moabites (Num. 25), and into the latter, when copying Egyptian idolatry, they danced round the golden calf (Ex. 32). No one will deny, that to this day, nearly all the troubles which arise in the assemblies of God can be traced to one or other of these two wrongs. There are those in assembly fellowship who have little conscience about their associations, and there are others who perhaps do even more mischief, since their main object seems to be to introduce into the assemblies unscriptural practices of the religious world.

It is characteristic of this epistle for the writer to trace the various subjects with which he deals, to their highest point. For example, worldly wisdom, regarding which so much is said in chapters 1—4, is exposed as the height of folly in that it crucified the Lord of glory. In ch. 6, inability to settle petty differences amongst brethren is shown to be absurd in light of the fact that saints will judge not only the world but angels; while the denial of the resurrection in chapter 15 is shown to be not only the removal of one foundation stone, but the sweeping away of the entire basis of our faith— the resurrection of Christ. Likewise in this chapter the subject of Headship is traced to its highest ideal—to God Himself. It must ever be kept in mind that headship is not a question of superiority. Thus the expression, “the head of Christ is God" (v. 3) in no way implies His inferiority to the Father, but rather teaches His submission to the Father's will and direction. Neither does the passage teach that the woman is inferior to the man, but rather that she is expected to be submissive to his authority. This subjection on her part is symbolised by a covering or vail worn on her head, together with her natural covering of long hair. Because man is not only under Christ as his Head, but also Christ's representative as head of the woman, he must take the place which God gives him and uncover his head in the assembly, lest he dishonour Christ.

A careful reading of this passage will show that the woman’s hair is to be allowed to grow to its natural length, and that it is a shame for her to shear it off. Indeed it teaches that if she cut it partially away she might as well take the next step and shave it off close by the scalp. In New Testament times there were two temptations relative to the hair which sisters had to guard against. The one referred to in this passage—that of cutting it off ; the other mentioned in 1 Tim. 2 : 9 and 1 Peter 3 : 3—that of giving it an unnatural appearance. (According to Vine’s Expository Dictionary the word “broided,” 1 Tim. 2 : 9, is signified in the Vulgate as “ringlets” or “curls”). After nearly two thousand years these same two temptations have still to be withstood by our sisters. It is very humiliating to have to admit that some really true sisters allow their glory to fall at the hairdresser’s feet, and others who would not dream of telling a lie with their tongues have little conscience about giving a false impression with their hair. These matters may be treated lightly, and those who mention them may be branded as extremists, but surely the Lord has the right to order conduct in His own house. Spiritual women have never resented them, but have counted it a privilege to please Him in them as in other matters.

Nature also acquiesces in these instructions, hence the question, “is it comely for a woman to pray unto God uncovered?” (v. 13). Note the absence of “prophesy” here in contrast to v. 5. Does not this suggest that although “prophesying” was there mentioned the writer does not mean to sanction prophesying by sisters, as he a little later so clearly states in chapter 14?

These verses are sometimes cited as supporting meetings for sisters only (a type of meeting not elsewhere contemplated in the New Testament), but the simplest reader will appreciate that if such a gathering had been in Paul’s mind he would not have referred to men having their hair short and their heads uncovered.

In ch. 10:20-21, idol worship is stated to be energised by demons. Behind the visible image are the invisible powers of darkness. Here in this chapter, the assembly is an object lesson to unseen powers of a very different order—the holy angels. These heavenly beings who witnessed Divine order at creation and saw the man and the woman put in their respective places by the Creator, behold the behaviour of the saints while assembled before the Lord. They themselves vail their faces in His presence and must expect to see the same reverent conduct by both brethren and sisters at His table. What their thoughts must be regarding the disorder in some assemblies is difficult to imagine.

Before leaving this subject of Headship, the apostle is careful to point out that although women own by their long hair and covered heads their submission to the man, they are not on that account to be despised. Both by grace and by nature they have an honoured place. God is saving women as well as men, and therefore both alike are “in the Lord” (v. 11). Likewise to woman belongs the glory of motherhood. She is the source of all mankind (v. 12).

The Corinthian assembly had imitated heathen practices in yet another way. Instead of soberly partaking of the remembrance supper they turned it into a common meal. The rich selfishly feasted while their poorer brethren fasted. This disrespect for the church of God brought upon them the judgment of the Lord, so that some were afflicted in their bodies and others had been removed by death. The same hand that had destroyed the evildoers of Israel in the wilderness was manifesting its power in their midst — another reminder that “God is greatly to be feared in the assembly of the saints, and to be had in reverence of all that are about Him” (Ps 89:7)


SHAMMAH—A CHARACTER STUDY

By Mr. A. G. WESTACOTT

THE GREATNESS OF THE SMALL

Consider the deed that gained Shammah renown. At first sight it looks a tame affair. He defended a plot of lentiles. He was not out to shake empires nor to storm cities, nor even to slay giants, as some of his contemporaries had done. He did a small thing in a great way. He fought for a trifle because it involved a principle. “He who can take no interest in what is small,” says Ruskin, "will take false interest in what is great. He who cannot make a bank sublime will make a mountain ridiculous.” Shammah “made his bank sublime.” He may have known the owner and that owner David, if so that would give value in Shammah's eyes. Seeing a foraging troop about to reap what Israel had sown he made a stand that has ever since added lustre to his name. Look at him and wonder ! With no organisation at his back, with no one to give him a cheer, he braced his nerves and, single-handed, challenged the foe. There is more here than meets the eye, for man is more than man when God lays hold of him. Thus stood Shammah, strong as if a thousand hearts were combined in one, fearless as if invisible battalions were at his back. He slew the Phillistines, pointing the old lesson that victory awaits the man who sides with God and dares to stand for the right.

GOD AND THE FRONT PLACE.

The character of his deed should be noted. In making a stand Shammah was actuated by a sense of right which is an advance on the mere performance of duty. What he did was linked to the loftiest spiritual thoughts and reinforced by unearthly sanctions. Spiritually it makes little difference what our work is : it is the manner of our doing it. Shammah knew what he was fighting for. It was not for personal gain or glory; not for promotion or renown, although he ultimately became one of the first three of David’s mighty men. The plot he defended was God-given territory; the lentiles were for the life of the community who at the time had a food shortage following the ravages of war.

Who can estimate the worth of men who reserve for God the front place in their lives. They are the salt of the earth. If men would only bring everything into the sweep of true religion—money matters, business matters, and all the complex relations of daily life! For if we offer anything to God we must offer everything, as Paul says, “whether ye eat or drink, or whatsoever ye do, do all to the glory of God" (1 Cor. 10:31). Of necessity there must first be the acceptance of what He offers, namely Christ as personal Saviour, and the acknowledgment of Him as Lord and Master. “And the Lord wrought a great victory.” Miss that and the story loses half its value. It shows how God’s plans materialise through consecrated personality. It pictures the Infinite making of man’s weakness a platform upon which to exhibit His mighty strength. Cross out the supernatural and the exploit becomes impossible, whereas “nothing is too hard for the Lord” (Jer. 32 : 17).

Shammah’s story is not without points of contact with ourselves. Every redeemed life is art- allotment. “Ye are God’s tillage” (tilled land) is the Pauline way of expressing it. The soil differs according to gifts and temperaments, so does the produce; but whether “the yield” be comparable to barley, wheat or lentiles matters little, provided it is the best yield possible.

Though hedged by special Providence, a believer's life is still exposed to invasion while nothing of good in it can be held without a fight. That is why John Bunyan in “The Holy War” gives prominent mention to Standfast (who might have sat for Shammah’s portrait) and Valiant-for-Truth.

How is it with the reader? Has sin turned into desolation what might have been a garden, or turned into a dumping-ground for rubbish what ought to be a fruitful plot? Even so, the case is not hopeless. It is not God’s will that men should perish or become a prey to evil powers, though too often when threatened by the Philistines that are around us, off or down they go.

What then is to become of the human plot of which the enemy has made havoc, leaving the owner nothing to defend? For answer we turn to a scene enacted eleven hundred years after Shammah, yet in a mystical way connected with his glorious deed. Yonder, at a place called Calvary, “Jehovah-Shammah” champions the cause of a lost world, and through death effects its deliverance. The scene is one of tragedy and triumph. The powers of hell have done their worst. Human hate and wickedness have nailed the Son of God to a Roman gibbet, following maltreatment and a mock trial. Now the Sun is veiled, the earth quakes, and it is both the darkest and greatest hour in human history. Deserted by friends, derided by foes “they crucified Him and two other with Him, on either side one and Jesus in the midst” (John 19:18). Nevertheless “He wrought a great victory,” for in dying He “slew the enmity” between God and man, spoiled principalities and powers, and by virtue of His resurrection was declared to be both Saviour and Lord. And more ; for as the Israelites who fled from the Philistines shared the victory wrought through Shammah, even so we undeserving sinners are privileged to share the benefits of Christ's greater victory through faith in His name. And then once He is trusted the life-plot presents a new aspect. It is redeemed, cultivated and made productive of much fruit to His praise. Marvellous grace! Higher than the stars, deeper than the oceans, broader than spheres I What shall we say to these things? “Thanks be unto God who giveth us the victory through our Lord Jesus Christ.”

—(“Believers’ Magazine”)


"STRANGE THINGS"

By Mr. HECTOR ALVES, Vancouver, Canada

“STRANGE CHILDREN” (PS. 144 : 11-15)

If from the “strange woman” there comes “strange doctrine,” then the fruit of this strange doctrine will be "strange children.”

Ps. 144 is one of David’s psalms, written, no doubt, when he had subdued his enemies round about him. He begins by praising the Lord who had taught his hands to war and his fingers to fight. He is not unmindful to render thanksgiving unto God for his deliverance from the hurtful sword, saying in verse 9, “I will sing a new song unto Thee, O God: upon a psaltery, and on an instrument of ten strings will I sing praises unto Thee.” The Lord had given him the head of Goliath, and had subdued his enemies, but with all that there is something which changes David’s praise to prayer. He is unable to rid himself from the hand of “strange children,” hence he ceases to praise and begins to pray.

Why does David want to be rid of these strange children? The reason is given in the following verses. It is because sons and daughters, gamers, and sheep and oxen are being affected by them; and the condition in the house and in the street is not what it should be on their account. Is there not a voice in all this for us to-day? The sons and daughters are the true children of God, our young people. How good it is to see our young brethren as plants grown up in their youth. The apostle John writes, “I have written unto you young men, and the Word of God abideth in you.” Not spiritual dwarfs, they are grown up in their youth. Then the daughters, our young sisters, are “polished after the similitude of a palace.” What beautiful language, and so expressive; but where are such to be found? Thank God for all who answer to this description ; but “strange children’’ are getting in amongst them, and the result is disastrous. “None of us liveth to himself,” we have an effect upon others for good or for evil, and this is the case when "strange children" get into our midst; the sons and daughters are hindered in their spiritual growth and tripped up in their walk.

The garners might speak of the assemblies of God people, where all manner of store should be found, and where the sons and daughters should be fed. The sheep would speak of the Lord’s people—the sheep of His pasture; and the oxen would speak of those who labour in the Word and doctrine. All these may be affected by the “strange children.” "Strange children” are getting into our assemblies, and they are making their influence seen and felt; the sheep are being turned aside and the oxen are distressed on account of them. In Israel’s day it was the mixed multitude who fell a lusting; they wanted the leeks, the onions, and the garlic, etc., things that belonged to Egypt, earthly things; their whole history is the same, they never improved; and they were the means of leading Israel into lust and sin. We see the same evil in Nehemiah’s time. Whether then or now. “strange children” who get into the assembly mar the testimony by their carnal and worldly ways. Not only are the sons and daughters affected by them, but the garners that ought to be full of all manner of store, cease to be such, and instead of the children being fed. there is a spiritual barrenness. The oxen feel the pressure of this state of things, and are handicapped. No doubt this prayer of David has been on the lips of many a man of God ; the overseer and pastor has been made to cry, “Rid me and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood." The true overseer who has a heart for the welfare of the assembly, becomes discouraged by the continued ill behaviour of these “strange children,” and at times feels like giving up. Another way that the labourer is being affected by them is this : When the plain Word of God is being ministered they are listless and unconcerned, no more interested than the seat on which they sit; there is no receptiveness to the truth of God at all. In many cases, such are a positive hindrance to the ministry and to the progress of the meeting.

“That there be no breaking in.” Who does this “breaking in?"—these “strange children.” Professors are being made in large numbers, and many of them are getting into the assemblies—people who never were born again. Also, “grievous wolves shall enter in,” said the apostle. In Jude’s day, “certain men crept in unawares.” To-day there is a breaking in; strange doctrine makes this not only possible, but easy: in some places it would appear as if elders want to get in all they can. regardless of their spiritual qualifications. If we rush them in we may afterwards want to rush them out. when their true character is seen, but that may not be so easy. May the Lord help those who have a care for the Church of God, to be very careful in the matter of reception. Not only is there a “breaking in.” but there is also a “going out.” It is the same class; those who do the “breaking in” also

do the "going out.” They would break down the walls of separation. These are carnal and self-willed men, who would remove the old landmarks, set aside Scriptural principles, and build again that which we profess to have destroyed. Alas, there are always plenty of “strange children” to cater to this sort of thing and to support them in their lawless ways. They break out in what they call “liberty,” and go to places that the Word of God would forbid to all who are Scripturally gathered to the Name of the Lord; and if they are rebuked or spoken to about it, then they start a new thing of their own devising, and call it an assembly of God. The next thing we have is "complaining in our streets.” Where does this “complaining” come from? Surely from these “strange children"; the text would imply that. They complain that the path is too narrow, complain about the ministry, and complain about the oversight. In a word, they become dissatisfied and murmur against God’s whole order of things in the assembly.

May this prayer of David find an echo in our hearts: “Rid me and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood.”

(From “WORDS IN SEASON”)

(To be continued, D.V.)


SPIRITUALITY — WHAT IT IS NOT

By Mr. E. A. TOLL, Newport, Mon.

There are few saints in assemblies who would not agree, at least in theory, that everything done in the assembly, and indeed everywhere in “the work of the Lord,” should be done “in the Spirit,” even as the believer is exhorted to “walk in the Spirit.” Agreement is not so general when it becomes a matter of deciding what this really means or how we are to distinguish between what is “of the Spirit” and what is “of the flesh.” Many appear to read Gal. 5:19-21 as if it were simply an exhortation to refrain from the bad things of the flesh, while others seem to think it was meant to teach that the flesh is not capable of anything but the ugly and unpleasant things listed in those verses, and that those whose lives are free from such things must be spiritual. The apostle had quite a different purpose. In ch. 3:13 he asks the Galatians, “Having begun in Spirit are ye going to be made perfect in flesh?” (N.T.). The Galatians were not wanting to commit murder or immorality, or to steal or get drunk. They were wanting to attain perfection, and hoped to reach it by cultivating the flesh. In reply the apostle says, in effect, “How can that flesh, which is capable of such evils, produce perfection?”

It is true that the flesh may produce many things that appear to be good, that seem in fact at times to be identical with “the fruit of the Spirit” (for even unsaved people, who have not the Spirit, can be affectionate and joyful and peaceful, and show toleration, gentleness and kindness), but the fact that the flesh is guilty of the other things shows that what appears to be good is. after all. only deception.

The Lord Jesus taught something very similar in Matt. 7:15-20. Having warned against false prophets who, though appearing to be sheep, are really wolves. He adds, “Do men gather grapes of thorns or figs of thistles?” Now true grapes (which are a figure of “the fruit of the Spirit”) properly grow on the vine which has no thorns, so that whatever may be produced by a thorn-bush (and there is a thorn-bush which produces grape-like fruit) cannot be “the fruit of the vine.” The thorns on the bush arc evidence that the fruit is not grapes, and the fact that the fig-like fruit has come from a thistle is proof that it is not really what it seems to be. It would not do to argue that these look like grapes, and therefore they must come from a vine, and these like figs, therefore they must have come from a fig tree. Rather it would need to be argued: "These were not borne on a vine, therefore they cannot be grapes, in spite of what they look like; and these were not produced by a fig tree, therefore they cannot be figs, notwithstanding their appearance.”

Thus the same double lesson emerges, viz. The flesh (or Satan through the flesh) can produce what may so easily pass as “the fruit of the Spirit,” but what is, in reality, as corrupt as any other of its products.

This same lesson can be learned in many places even in the Old Testament. Lev. 2:17 is an example. The meat (or meal) offering prefigured the perfect life and character of the Lord Jesus as a Man amongst men. It will therefore be quite readily understood by most in assemblies why no leaven was to be included in it. Leaven it is said (and rightly so) is a type of evil and there was nothing evil in the life or character of the Lord Jesus. But why was honey also excluded? To which question there is but one possible answer— because that too (in this case) typifies evil, for the flesh can be sweet as well as sour. There was a sweetness in the life of the Lord Jesus, but it was not the sweetness of the flesh, which is no more acceptable to God than its sourness. Thus again Scripture teaches us that the flesh can be pleasant (as men speak) as well as unpleasant, but even its most attractive features are not to be confused with "the fruit of the Spirit,” of which they are but a fraudulent imitation and as “contrary” to them as any other product of the flesh. Failure to make and maintain this distinction is working disastrously, if deceptively, in and amongst assemblies to-day.

Recently in a large West of England "conference" a well-known speaker was urging upon the company to whom he spoke to be more Christ-like in theiT character. Said he in substance, “It is not enough to have right assembly order—what we need is to be more like Christ,” and as a sample of what he meant, he went on: “How do we tender our fares to the conductor when riding in a bus? Do we just hold out our money and, in a gruff voice, say 'Tuppenny,' or do we look up with a cheerful smile and say in a pleasant voice 'Tuppenny, please’?” He spoke, too, in a similar vein of the behaviour of the Christian as a customer toward the person behind the counter. What in fact he pleaded for was nothing more than what is true of numbers of people who make no profession of faith in Christ at all. If this sort of thing, of itself, is evidence of Christ-likeness, how many Christ-like sinners there must be! Certainly the spiritual believer will be careful of his conduct on a bus or in a shop, but a cheerful smile and pleasant voice or any other of the charms of nature are not in themselves any guarantee of spirituality or likeness to Christ, and are often engaged in direct opposition to them. A person may have all these and yet be thoroughly unspiritual and un-Christ-like.

We have an illustration of this in Rom. 16:17-18. where men of whom it is pointedly stated that they “serve not our Lord Jesus Christ,” are said to employ "good words and fair speeches” to deceive the simple or unsuspecting. The point of importance here is that those who create divisions employ the technique, not of hard and bitter words, but “smooth and fair speeches” (R.V.), “kind words and flattering speeches” (Rotherham) to fulfil their evil designs, from which it is abundantly clear that kindliness of word and pleasantness of manner are no "hallmark’’ of devotion to Christ or service to His people. It is not suggested, of course, that these should not be present, and in ever-increasing degree, in all who professedly serve Christ and His people. What the writer does want to emphasise is that they are no guarantee that the one whom thev characterise is really spiritually-minded, or his doctrine sound, or his activities according to God. They may be employed by the most carnal believer, or even the unsaved. They may be used to destroy the work of God as easily as to build it up. The teacher of error may be as much marked by them for even more so) as one “sound in the faith.” The correctness of a man’s teaching is not established by graciousness of manner or kindliness of speech. Nor is it certain that a brother is of sound spiritual judgment or the proposals he makes are according to the Scripture because he has a pleasant smile and genial disposition. Yet how often are these and other sweet things of the flesh mistaken for marks of spirituality and even preferred to them, and the consequences can only be disastrous. The flesh is opposed to the Spirit in any of its forms or phases, but it is never more so than when it masquerades as spirituality or is mistaken for it or is desired instead of it. The flesh, even in its most cultured forms, can only produce flesh, for “that which is born of the flesh is flesh" and “he that soweth to the flesh" even in its most refined and pleasing features, “shall of the flesh reap corruption.” Is there not need to reflect upon all this in view of the prominence and importance given to much which cannot, by the widest stretch of imagination, be called spiritual in assemblies to-day. although often introduced and maintained by men with most genial personalities and attractive, if not seductive, manners?

Not to speak of the purely social and recreational activities, where the flesh can enjoy itself to the full, where cheerful smile and friendly word and hearty handshake can all be exchanged apart from the Spirit of God altogether, what must be thought of the heavy emphasis laid upon music and singing in gatherings professedly intended to serve spiritual ends. Need it be pointed out that the ability to play a musical instrument is not a spiritual gift, nor is it increased by increasing spirituality. Similarly with singing. The ability to sing well is neither bestowed by the Spirit nor improved by any advance in spirituality. Both are essentially natural accomplishments possessed alike by unsaved and saved, and their appeal is only to nature. They can in themselves effect nothing spiritual but they do entertain the flesh and provide great scope for its display. Why then the ever-increasing demand for more and more music and singing, and why the eagerness to cater for it?

What, too, is the reason for the growing popularity of speakers who stand upon the platform with a perpetual smile upon their faces, and in the most charming manner and with most felicitous phrases, seasoned (not with salt but) with jokes and witticisms give forth what, judged by spiritual standards, is completely valueless. The net result can only be the gratifying and therefore the strengthening of the flesh. And let it be remembered that if the flesh be cultivated, even in its fairest forms, and even under the pretext of serving spiritual ends, sooner or later a harvest in kind will be reaped, and then it can be expected that its uglier features will also be manifested. There are not wanting signs that this has already begun. What is the secret of the marked increase in self-assertiveness, pride, self-interest, strife, contradictions in doctrine and practice, etc.? Is it also without significance that one of the foremost advocates of the kind of thing this paper deplores has recently abandoned assembly testimony altogether and become identified with one of the sects of Christendom?

The positive and distinctive marks of true spirituality are of a different kind altogether, but they cannot be considered now. It will be no small gain if saints awaken to the fact that the flesh has its delusive counterfeits and be put on their guard against them.

(To be continued)


IMPORTANT NOTICE

As "ASSEMBLY TESTIMONY” enters upon its third year of publication, we wish to express cordial thanks to all those who in so many ways have helped in the work which it involves. Without their co-operation and support it would be impossible for us to carry on. No charge is made for the magazine. We look to the Lord alone for the necessary funds, and through the gifts of His people all expenses to date have been fully met. We feel deeply grateful for this, especially since the circulation in the two years has increased from 2,500 to 9,000 per issue.

The letters received from almost every part of the world, telling of blessing experienced through our printed page, are a great encouragement. Our aim is to give a well-balanced ministry — devotional, expositional, and practical. We are convinced that in exposing present-day evils, “great plainness of speech" is absolutely necessary, but we also appreciate the need of ministry that will "build up” the saints “on their most holy faith” (Jude 20).

Of course, it is difficult to please all in which connection the lines addressed by John Bunyan to those who objected to his “little book,” aptly express our viewpoint:

“For those which were not for its coming forth,
l said to them, offend you I am loath;
Yet, since your brethren pleased with it be,
Forbear to judge, till you do further see.
If that thou wilt not read, let it alone;
Some love the meat, some love to pick the bone.”

If applying for "Assembly Testimony,” please write your name and address in block letters, and state how many copies you require. In view of the increasing cost of production, and of the fact that this work is carried on solely by the free-will offerings of the Lord's people, do not ask for more copies than you can use to real advantage. On the other hand, we desire each family in the assembly to receive one copy. Kindly return surplus magazines.

We regret we must beg to be excused if replies to letters are brief.

The magazine is published bi-monthly or quarterly, as the Lord may lead. We earnestly solicit the prayers of God’s dear people that spiritual wisdom and grace may be imparted alike to contributors and those who arrange the reading matter.


Quotes

MY NEXT FLITTING

 
No house, however new and grand,
But is only built by man’s weak hand ;
And on a patch of fire-doomed land,
Unstable as the shifting sand —
I’LL HAVE TO FLIT AGAIN.
 
And hair gets grey, and back gets bent,
And life itself has just been lent,
And years are fast becoming spent.
Nor can my soul be here content—
I'LL HAVE TO FLIT AGAIN.
 
Hut one fine day will see the end.
And I to Heaven shall gladly wend
My happy way ; and my voice lend 
To sing the praise of my dear Friend,
AND NEVER FLIT AGAIN.
 
What? Never flit again?
No! Never flit again!
My soul has reached her biding place,
The object of His matchless grace;
Caught up to see His glorious face,
And ever in His glad embrace —
I'LL NEVER FLIT AGAIN.

By the late Mr. Hunter Beattie.