At our general meetings, mornings and afternoons are commonly occupied with readings and open meetings; the evenings are generally devoted to lectures. Might we not take a little profitable counsel here, and consider any possible danger, as regards our way as to the evenings?
Should we not be on our guard against deciding or arranging as to what we would prefer? Should not those who take the lead be jealously on their guard against this, so that what is ministered may be truly of the Lord-not human arrangement, nor human wisdom?
If no one announces beforehand his purpose to address us, would it not be better to assemble without soliciting any one, leaving the way open for any one who may be led at the time to speak to us?
If no one has been announced as desiring to lecture, and yet a certain one or other is counted upon, should we not be very careful to hold this desire and expectation with such reserve, that if some one else arises to speak we shall be ready to receive from him whatever is for edification?
These are delicate considerations, but the Lord will help us to keep the balance.
If we had spiritual strength would there not be place for lectures in open meetings? why should not the whole time be taken up by one, occasionally? Would not the power and edification manifested show to all that the lecture was of God-though no time was left for others- and others would be more free, in an open meeting, to shew their fellowship in prayer and praise? And even at a "lecture" would it not be well both for the speaker and his brethren to count upon the liberty of the Spirit, in any such open hearted expression of fellowship and joy, as might especially be manifested at the close of a heart-filling address?
We will all agree that what is needed is that all should be led of the Spirit, whether those speaking or those who are silent. There is One who searches the hearts.
If we are in prayer and waiting upon God, the word of ministry will be the word suited for us. It will strengthen us for the way, it will fill us with joy. Deeply humiliating it is, both for speaker and hearers, when it is otherwise.
If our open meetings are sometimes humiliations, let us learn the needed, lesson; let us not be discouraged; let us seek restoring grace. Let us pray without ceasing. E. S. L.
We commend our brother’s remarks upon this most important subject to the prayerful consideration of the Lord’s people. Our sweetest privileges may become snares if they are not used aright. Anything that comes between the soul and God, even though it be a gift from Him, is a snare. On the other hand each one is to recognize his personal responsibility to minister what the Lord may give. Two principles seem to be involved, which though, of course, not contradictory are clearly distinct:the presence and guidance of the Holy Spirit, on the one hand, and individual gift and responsibility for its use, on the other. At a general meeting, or any meeting, these principles are to be remembered and acted upon, not only when such a meeting may be in session, but during the intervals as well. A spirit of prayer should mark all our gatherings. Where God is thus owned and waited upon, there is little difficulty as to details. We do not believe it to be a mark of spirituality to sit in barren silence. Such silences are often a reproof for our lack of prayer and faith, and are alas too often broken in upon in mere fleshly energy. A mere "open meeting" will not remedy this. God must be waited upon, must be counted upon. It is this we are sure our brother would emphasize. May we not ask ourselves if the intervals between the meetings might not be given more to prayer, to silent meditation, or godly converse? We are persuaded that this is done in good measure, but may we not "abound more and more"? A sweet sense of God’s gracious presence with us will result, and a quiet restfulness of spirit which is ready to be silent before Him, to hearken to others, or to speak ourselves, will mark our coming together.
Where this is the case the nature of the meeting will be easily understood. Those who have a word from God will be ready to give it, while those with a longer message will not hold back. Each will feel his responsibility.
But we do not think that this will necessarily exclude the lecture, or even its announcement beforehand. If a reading meeting is announced beforehand, may not a lecture also? If there be present servants of the Lord from whose ministry we have profited before, is there any denial of the Spirit’s control, after waiting upon God, to give a meeting to such, in which it is understood that the meeting is entirely in the hands of the speaker, to use as God may guide? We do not think that such meetings should exclude the open meeting, nor, as our brother suggests, that even at an open meeting a long address may not be given. But it is merely a question of fellowship, whether a brother should not be conferred with beforehand as to whether he has it upon his heart to give us a lecture. Some of the most precious ministry we have received has been given to us in this way.
We need hardly say that such meetings should form but part of the general meeting. Ample time should be given for Bible readings and for the open meeting.
With regard to the open meeting, the saints we fear shrink from their responsibility. "Let the prophets speak two or three, and let the other judge " (i Cor. 14:29). We have here a twofold responsibility:the prophets are to speak "two or three," not in unlimited numbers, and the rest are to judge. Those who speak are to do so "as the oracles of God." What dependence, what holy fear, what singleness of eye are here involved. They are to speak too in limited numbers, "two or three." Saints are confused by a multiplicity of addresses. Doubtless this has been frequently ignored, to our loss.
But there is another side of this responsibility which is perhaps even more overlooked. It relates not to the speakers, but to the hearers:"Let the others judge." This does not mean, let them criticize. That alas, is too common, and nothing grieves and quenches the Spirit more quickly. But the hearers are to discern the Lord’s mind as to what has been spoken. They are to try the words, " For the ear trieth words, as the mouth tasteth meat. Let us choose to us judgment:let us know among ourselves what is good" (Job 34:3, 4). It is just here that firmness and love find their place. Instead of speaking disparagingly of a brother’s failure, or of the unsuitableness of his remarks, the responsibility of the saints is plain. They are to speak to such a brother, not of him. We believe this would most effectually check the spirit of criticism. If a brother manifestly violates the liberty of the Spirit, he should be spoken with gently, but firmly. It is this that will help to clear the open meeting from the reproach that rests upon it. We believe that if the forwardness and irrelevancy, so often deplored in secret, were charged to the brethren who offend-in all love and kindness-there would not be such shrinking from the open meeting. These precious privileges are of too great value to be trifled with for fear of offending a brother. If he is in a right state he will not be offended by the "faithful wounds" of a friend.
May we be permitted to add a further word as to the general meeting? We are sure the hearts of many have been pained by the great number of hymns given out at meetings for breaking bread, and the general spirit of forwardness that sometimes has marked that holy season. Far be it from us to say a word that would check Christian liberty or put a damper upon Christian joy. But the heart yearns for the chastened quiet, broken only by the leading of the Spirit of God. Then a hymn will be the echo of heavenly praise, and every word will lift the heart to God.
We have much, very much to thank God for, but we trust we are not so satisfied with ourselves as not to "suffer a word of exhortation."