(To Mr. Macdonald. June 1855. Written by request, after a
long conversation.)
Dear brother in the Lord,
You have set me a task in again requesting me to write the substance of our
conversation. You are surrounded with many deep streams in books and in
experienced servants of the Lord, and you have at hand "the well-spring of
wisdom, which is a flowing brook;" also you have within the well of living
water (John 4:14) springing up, and the anointing to teach; (1 John 2:27)
but as you have again expressed the desire, I must try, in humble dependence
upon the blessed Spirit, of whom our Lord said, "He shall teach you all
things, and shall bring all things to your remembrance, whatever I have said
unto you."
I think we first spoke of preaching to dead sinners—that
they should be told of their guilty, lost condition, and entire corruption,
their sin set before them; (Acts 2:23; and 3:13-15) also the only way of
escape, and that continuing in sin, they must perish. (Psalm 9:17) Their
responsibility must be appealed to, (Acts 17:28-31; 2 Cor. 5:10, 11) and
that not on the ground of their capability—but of God's rightful
sovereignty, He not having lost His right to command, though they have lost
all power to obey. Their complete helplessness must be stated, not leading
them to think there is any power in the creature, and yet showing how they
are responsible to the Divine law, and that because of transgression the
wrath of God comes upon the transgressor. We did not speak of the law—but
surely its holy requirements should be set forth in their spirituality, in
reaching to the thoughts and intents of the heart, in order to show out
transgression; (Rom. 3:20) not because any can meet its demands, yet all are
under it until released by the glad tidings of the gospel, coming by the
Spirit's power. The law is for "the disobedient," (1 Tim. 1:9) and what it
says is to them who are under it, to stop every mouth, and prove all guilty
before God. (Rom. 3:19)
Also it is needful to set forth what must be fulfilled
before any can be justified. Then comes in the great Law Fulfiller, who
could lay His hand on both parties, giving to the Lawgiver rich
satisfaction, and to the lawbreaker honorable salvation. Here is "a door of
hope," and "as Moses lifted up the serpent in the wilderness, even so must
the Son of man be lifted up," and when the Spirit opens the eyes, the
sin-bitten look and live! Thus while the law shows out man's utter
deformity, (Rom. 7:8, 13) it shows the Savior's beauty, for He was fully
conformed to its pattern. (Matt. 5:17; John 17:4) By faith in Him the soul
experiences full benefit of all He did and suffered, which is the only way
of salvation, (Acts 13:38, 39; John 3:36) and this faith is the gift of God.
(Eph. 2:8)
As to direct addresses to dead sinners, it has been said,
"You might as well stand in a churchyard and call to a corpse to come out of
the grave," which is most true as regards the state of a sinner, and the
power of a merely human call. But God told Ezekiel to prophesy to dead and
dry bones, (Ezek. 37:2-4) which was like preaching to dead sinners. The
Lord's ministers speak to all dead in sin, warning and teaching every man,
being at the same time quite sure that the word will only be used to gather
out those who are chosen, (Acts 13:48, and 15:14) and equally sure that this
can only be done by the power of the Spirit. They, feeling much for
perishing sinners, "preach the word," and warn with great earnestness, yet
place no dependence upon their feeling or their earnestness or their use of
the letter of Scripture—but entirely on the Spirit, without whose power
there will be no signs following, neither the quickening of the dead, nor
the comforting, reproving, and edifying of the living. Therefore, while
warning and teaching in season and out of season, as Col. 1:28, 2 Tim. 4:2,
they continually recognize that God must give the increase. (1 Cor. 3:6, 7;
2 Cor. 4:4-7)
We spoke of exhorting dead sinners to pray. Prov.
28:9, and Prov. 15:8, seem to be against this, the sacrifice of the wicked
being there said to be "an abomination to the Lord;" but it is evident that
Peter did so exhort Simon Magus, (Acts 8:22, 23) for he told him to repent
and pray for forgiveness, even while plainly perceiving that he was "in the
gall of bitterness, and in the bond of iniquity." Also, he exhorts the
Jerusalem sinners to repent, (Acts 3:19) yet not with any view to creature
power either in them or himself, for, in Acts 5:31, he clearly states that
repentance is the gift of Christ; but while he so exhorted them, the Lord
blessed the Word, for we read that many which heard it believed. (Acts 4:4)
Ministers should so use the Word as the sower does the seed, knowing that
the Spirit alone can prepare the heart and give it entrance as well as cause
it to spring up.
We spoke of the invitations of the gospel as being
given to character. Are not the hungry invited to the bread? the thirsty to
the waters? and the weary and heavy laden to Christ for rest? And while the
character is described, many poor and needy ones will find their token. But,
then, we saw they are not to rest in being the character—but seek relief and
rest alone in the Savior, as He says, "Look unto me and be saved;" and it is
written, "They looked unto Him and were lightened, and their faces were not
ashamed." The Spirit does not direct to His own work in them—but to the work
of Jesus, "He shall glorify me, for he shall receive of mine and shall show
it unto you." The Spirit says, "come," and the bride echoes His word "come;"
and why? "Come," because the fountain is so full and free—the blood so
life-giving and strengthening—the rest so refreshing! "Come," because the
blood is so efficacious to cleanse, the righteousness to justify. Come to
Jesus as sinners, His benefits are for sinners. This encourages
seekers who do not know their "election" of God, which is a glorious
truth—but not the first step on the ladder—they have to do with "calling,"
and that is to sinners. (1 Tim. 1:15) The Spirit makes them feel that
they are sinners, and the Spirit directs them to the Savior as crucified for
sinners, and He often does both by the preaching of the word. And as the
soul is enabled to come to Jesus, and to look away from self to Jesus, the
Father is honored who gave Jesus, (2 Cor. 9:15) and draws sinners to Jesus,
(John 6:44) and accepts them in Him. (Eph. 1:6) The Spirit is honored who
testified of Jesus, (1 Pet. 1:11) and Jesus is honored in what He has done
and suffered. (1 Pet. 2:24) Thus the Triune Jehovah is glorified, and the
soul strengthened to "walk up and down in the name of the Lord." (Zech.
10:12)
We spoke a little of preaching personal experience.
Experience must not be put in the place of Christ, (2 Cor. 4:5) nor
encouragement from experience used instead of encouragement in the Lord our
God; (1 Sam. 30:6) yet to tell somewhat, at times, of personal deliverances
may more reach the case of tried and tempted souls, than only stating the
Lord's power and willingness to deliver. To describe the malady and tell the
skill of the physician may be the principal thing; yet for the minister to
mention occasionally some feature in his own case, and how the efficacy was
personally proved, may tell home on the heart of those who are in
soul-distress.
Paul did not scruple to tell what he had experienced when
cited before the rulers of his people, (Acts 22, 26) though this may not be
considered as an example of preaching. But may not 2 Cor. 1:4-6 bear
favorably upon some use of personal experience? You know we fully saw that
some of the Lord's ministers are more used for comforting and edifying His
people, and others for the calling of His dead—the Spirit working in each
individually as He will.
On personal experience we remarked, that while it is good
to live in a constant sense of dependence, feeling that without divine power
we cannot think, speak, or do anything to the divine glory--yet that it is
making a wrong use of this, if therefrom we draw excuse for an inactive or
unexercised state of soul, which rather betokens unhealthiness than true
dependence.
The Lord having given us natural life, we look for Him to
give power for the exercise of that life (when we are in health) in eating,
drinking, walking, and working. And so being made spiritually alive in
Christ Jesus, it is our privilege to look for divine power to exercise the
spiritual faculties and the graces of the Spirit; not only to recognize that
we have life—but that we may be feeding on Christ, rooting in Him and
growing up into Him; so that while deeply feeling the truth of His words,
"Without me you can do nothing," we may also come to the experience of His
servant, who said, "I can do all things through Christ who strengthens me."
Not only acknowledging that "in Him all fullness dwells," but seeking, by
the Spirit's power, to have the exercise of faith thereupon, and be
receiving of that fullness grace for grace. By exercise, faith is
strengthened.
These were the points of our converse, and both our ideas
are embodied, though many fresh scriptures have flowed in writing.
You must be sure to send me word wherever you differ, as
it may tend to edification. Further search into truth is not labor in vain,
and most sweet is the promise, John 16:13. The Lord ever bless you and set
you apart for Himself by the Spirit's anointing. "Meditate upon these
things, give yourself wholly to them."
Ever yours in Jesus,
R. B.