Mr. Darby, who seems from the very first to have had a great love for carrying the truth of God from place to place, soon after the formation of the meeting in Fitzwilliam Square, found his way to Limerick. This was the first place he visited; and in a truly apostolic spirit he went steadily on for fifty years, and never more so than during the last ten or fifteen years of his life.
In the good providence of God, he had a most interesting visit to Limerick; the Lord opening the way for the ministry of the sword. He held reading meetings to which many of the gentry and clergy came, and the truth found its way amongst them by the blessing of God. Mr. Maunsell, who lived there, worked with him, and was the active brother for a long time in that place. As reading meetings from that day until now, have been a principal means employed by the Brethren for introducing and spreading the truth, we may briefly notice them before going further.
From their earliest history it is evident that reading meetings, so called, have been a mode of teaching which has been universally practiced; and, beyond question, they have been greatly used of the Lord for giving both an accurate and an extensive knowledge of the divine Word. Many Christians both in the Establishment and among Dissenters, who would go to a friend’s house, it might be in the forenoon or the afternoon, to read and study the Word of God, would object to enter any place of public worship save what would be considered their own. In this way the Word of God is closely read by small companies of twenty, thirty or more; and, any one being free to ask a question, difficulties are removed and the true meaning of the Scripture more clearly seen. Such being also considered instruction (not church) meetings, all are free to state what light the Lord may have given them on the portion under meditation.
In this way each one soon finds his level, for it is he, and he only, who knows most of the Word that rises morally. The archbishop of Canterbury would find no advantage from his official dignity in such a meeting, but would have to take his place according to his knowledge of the pure Word of God. Speaking generally this is necessarily and always the result. The spiritual discernment of the meeting, through the presence of the Holy Spirit, is so sensitive that merely human opinions or reasonings are most offensive, and carry no conviction; but the moment that the true meaning of the Word is given, a chord is struck which vibrates through the meeting. Although the truth is not its own power, it is used of the Holy Spirit to make the waiting soul feel its divine authority. It is the sword that cuts when He wields it, and the wine and oil for the wounded conscience when He applies it. No other kind of meeting, it will be seen, so stimulates the Christian to study constantly his Bible; and this may account for the proverbial saying that, “Whatever may be the faults of the Brethren, they are at home with their Bibles.”
And the true secret of their knowledge of the Bible is their knowledge of Christ. The Holy Spirit, who leads into all truth, connects everything with the Person and work of Christ. It is merely human, they say, to handle any particular truth as a subject. In such cases the mind takes the lead in learning the truth of God, and, as a consequence, everything is darkened and unsettled. It is not by means of human learning, or by the power of the human intellect, that the glory of Christ is seen, but by the teaching of the Holy Spirit. One ray of that sacred light will do more to enlighten the soul as to the Person, work, and glory of Christ, than the workings of the human mind for a thousand years. And herein lies the mighty difference between a reading meeting conducted under the direction of an appointed leader, however sincere or spiritual, and one under the acknowledged guidance of the Holy Spirit. The individual state of mind is very different in the one meeting from the other. In the former it partakes more of an intellectual turn―disposed to discuss, to infer, to draw conclusions, and build upon them. In the latter, when the soul is subject to the guidance of the Holy Spirit, the conscience is exercised before God, and the affections are engaged with the blessed Lord Jesus. It is no question now as to either party being true, devoted, unworldly Christians, but as to who is looked to as leader of the meeting. We have had ample experience of both kinds and can speak with certainty on this subject.
But there is another, and an important point held in connection with all such meetings; namely, that peace with God is necessary to edification. All experienced Christians will admit this, for, until the soul has settled peace, it will be occupied with itself in place of Christ. Doubts and fears will harass and perplex, but God would have His children to be without distraction. This peace implies the full assurance of pardon and acceptance in the Beloved. Before God in the full unsullied light of His presence, being one with Christ, God has nothing against us. And as Christ is our peace, and always there, and we in Him, this peace is settled and eternal: or, as it is briefly given by the apostle, “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.” (Rom. 5:1, 2.) These four things―being justified, having peace, standing in grace, waiting for glory―are considered as primary truths of Christianity, necessary to happy fellowship as saints, and to progress in the divine life. And we have often thought from personal conversation with individuals that such knowledge is common to the community. Persons who would be considered dull and ignorant on everything else are clear and sound on the subject of peace with God, and answer with the greatest certainty. That there may be exceptions to this general rule we would not question, but we believe there are not many.
But why, it may be asked, are such attainments, and such precious knowledge, as many would say, common to a community composed of such a variety of age, intelligence, and condition in life? Certainly not because they are better than other Christians, but because the Holy Ghost is owned as the leader and teacher in their assemblies, and that by whomsoever HE will, not whomsoever they will. (1 Cor. 12:11.) There may be failure on the part of some in not realizing this truth, and a measure of hindrance to the action of the Spirit; nevertheless, it is His presence which constitutes their assemblies, and characterizes them as Christians. In place of clericalism in its least offensive form, they believe in the presence and sovereign action of the Holy Ghost, and this according to the word of the Lord. “Nevertheless,” says Christ, “I tell you the truth; it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.... Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will show you things to come. He shall glorify me; for he shall receive of mine, and shall show it unto you.” (John 16.).
This is the grand central truth which characterizes the meetings of these believers, gathered to the name of the Lord, and reckoning on the Holy Spirit in accordance with the revealed Word. So firmly do they believe that the exalted Lord sent down the Holy Spirit to work in and guide His assembly, that they would not think it right to be present at any meeting of the assembly when a person occupied the chair as leader. But the Brethren themselves did not at first see this truth clearly; for some time they thought it necessary to make some arrangement, or have some understanding amongst themselves, as to who should break the bread or give an address. Their early prejudices were too deeply rooted to be eradicated all at once; and the Lord in tender grace ruled that it should be by degrees. They were on the right ground and moving in the right direction, and God had patience with them as He always has with honest ignorance.
Our Recollections of the First Reading Meeting We Attended
The working and middle classes, not having time for such meetings during the day, availed themselves of their leisure time in the evenings for the study of the Word. We well remember the first, or one of the first, of such a class that we attended. Being invited by a Christian friend to meet a few Christians at his house for a social tea and reading, we accordingly went on the evening named. In observing the friends as they assembled, to the number of about thirty, we were struck with their plain appearance as to dress, and the absence of ornaments. The subjects of conversation before tea seemed only to concern themselves, or rather, the Lord’s work in their different meetings. As for general news nothing was said, and the mention of politics would have seemed sheer profanity. The Brethren, as a body, do not qualify, and they never vote at elections.
But the tea is ready; and the whole company drop into a profound silence. Some brother, after a short, but distinct pause, asked the Lord’s blessing. All were very free and cheerful during tea; some were sitting and engaged in conversation, others were moving about for the purpose of speaking to as many as possible. This was a very happy part of the meeting and lasted till about seven o’clock―fully an hour. When the tea was over and the time for edification had arrived, everyone found a seat, with Bible and hymn book in hand. All came provided with both. Again, there was a pause, and perfect stillness. After a little waiting a hymn was sung, and prayer was offered for the Lord’s presence in light and blessing.
The head of the house now stated, “that if any brother had a portion of the word on his mind that he would like read, he was free to say so.” This seemed a very responsible part of the meeting, and there was a long pause. At length a chapter was named, and all turned to it. The portion was read, and a free interchange of thought as to its meaning, connection, and importance was kept up till about nine o’clock. Nearly all the brothers had something to say on some part of it: others contented themselves with asking questions; but it soon became apparent who was the most richly instructed in the Word, as the questions in time were addressed to him. After a hymn and prayer, the company dispersed about ten o’clock. But there was a distinct pause between each part of the service, leaving the Holy Spirit free to use whom He would, though it was not an assembly meeting.
From about half-past five till half-past nine, we seemed to be in an atmosphere purely spiritual, which had a great effect on the mind. Whether all felt it to be so, we have no means of knowing; we only speak of what we experienced. The Bible from this time became like a new book, prayer like a fresh thing, nearness to God a reality more so than ever, though we had known the Lord more than twenty years, and been happy in Him and in His service all that time. There was no need of a president in such a meeting; the sense of the divine Presence was such, that the least impropriety, or any appearance of the flesh, would have been intolerable. The spiritual sense of those so gathered would have marked its disapprobation in a way unmistakable to the intruder.
This may be considered a fair sample of such meetings at that time―more than a century ago. Now the numbers may be greater, and we fear that a greater element of the world may be seen in their meetings, however much we may deplore it. But even to this day many of the tea and reading meetings would bear comparison with the one described above. Still, we have to say of some individuals as a brother said of one long ago, “Moulting time is not yet come.”
Having said so much about reading meetings and their value, it seems necessary to add that there are many in these gatherings of great moral weight, who might not be able to take much part in such meetings; but the godliness of their lives, their service as shepherds of the flock, and their Christ-like spirit, commend them to the esteem and affection of all. We must further add, though with deep sorrow, that such meetings have been used for the worst purposes by the enemy. A company carefully selected may be brought together and evil doctrine may be insinuated by a specious false teacher, and notes being taken by partisans, it may be circulated far and wide. But what good thing is there that the enemy will not seek to corrupt, if he cannot upset; or that the flesh may not abuse even in a Christian? Even in the days of the apostles there was a ‘Diotrephes,’ who loved to have the preeminence: and such men still exist. (3 John 9).
The Prayerful Study of the Word of God
In thus giving our recollections of a reading meeting, we have a two-fold object in view.
1. To present a true and faithful account of how the Brethren gave themselves up to the prayerful study of the Word of God, under the guidance of the Holy Spirit, and apart from all their preconceived theological views. We could not speak of the amount of blessing which flows from such meetings. Not that reading meetings are always profitable; on the contrary, unless there be real subjection to the truth they may be very trying. Poor, weak, restless nature may occasionally display itself in the meeting, and make it anything but happy and profitable. But this is failure and infirmity, notwithstanding the presence of the Holy Spirit, just as an individual Christian may fail though the Holy Spirit dwells in him. We speak of reading meetings as they ought to be.
2. To draw attention to the difference between such meetings, and those with which we were formerly acquainted. And this we would do, in all love, and with the most sincere and earnest desire that dear Christian friends may honestly consider which is most in accordance with the mind of the Lord. Next to conversion the greatest blessing that a soul can receive in this life is to be led of Him to divine ground for communion and worship. Of those meetings we formerly knew, that which comes nearest the meeting described above is called a “Fellowship Meeting”. This may consist of a dozen or more serious Christian men of the same denomination, and living conveniently to each other, agreeing to come together once a week, or month, for prayer and reading the Word. A president is chosen, who gives out the hymn, prays, reads the portion for the evening, and makes a few remarks by way of opening up the Word; the first twenty minutes may be occupied by him. The others are now expected to give their opinions and all remarks to be addressed to the chairman.
This kind of meeting tends, we have no doubt, to nourish both Christian fellowship and personal piety, but it lacks the living light and power which reveals Christ to the soul and transforms it to His image. The Holy Spirit, though unintentionally, is practically displaced, and the mind is left in the darkness which the lack of simple dependence on the Lord causes. As the portion is announced for the forthcoming meeting, and the president named he is expected to study it well.
The only other meeting we would name is the “Social Tea Meeting.” The guests are selected, and invited by the brother, in whose house they meet. Sometimes there may be a mixture of rich and poor, according to the fancy of the host. After tea the conversation may be general, or some conversing and others having a little music. No one thought of taking a Bible or hymn book with him, but about 9 o’clock family worship was observed. The large Bible was placed on the table, and someone was asked to officiate, generally the minister if he were present. A chapter being read, and prayer offered up, all resumed their free and easy attitude and general conversation until called to supper. The breaking up depended a little on the liveliness of the meeting or the heartiness of the host. This could scarcely be called a spiritual meeting; yet its object was good, in as much as it brought the members of a Congregation socially together and cultivated a brotherly feeling towards each other.
Those best acquainted with such meetings will readily testify that we have put the best possible appearance and construction upon them; there is nothing farther from our thoughts than to say a word that would pain the most sensitive mind. Our object is not to praise the Brethren, but to seek the Lord’s glory in the blessing of all His people, and to set forth and press upon all Christians the adoption of these means which He has so richly blessed for edification. The blessing of God evidently rested most abundantly on those who were thus gathered to the name of the Lord Jesus.
The Various Means of Spreading the Truth
Besides the prayerful study of the Word of God, these believers were most zealous in preaching the Gospel to sinners; and from their increased knowledge of the finished work of Christ, and the riches of divine grace, it was preached with clearness, fullness and power; and many in different places were brought to know the Lord. So zealous were they in spreading the glad tidings that in some places almost every brother became a preacher. Teaching or giving lectures on Scripture to Christians was also greatly practiced by the better instructed. The important distinction between preaching the Gospel to the unconverted and teaching Christians, as thus practiced, was altogether new. The gift and work of the evangelist are perfectly distinct from those of the teacher; but the distinction had, always excepting the Apostolic age, not been acted upon in the church generally. Special gospel services in public rooms began to be held soon after the great Revival in 1859, and they have never since ceased. The gospel mission of Messrs. Moody and Sankey to this country in 1873-5, was an offshoot of the American Revival; but, strange as it may appear, this mission took more the form of evangelizing the denominations than the outsiders.
Another means adopted for spreading the truth was writing and circulating books and tracts. This was done to a large extent. As they received fresh light from the Word of God on any important subject, it was immediately embodied in a tract and sent forth. In this way not only instruction but food was supplied for the soul, fresh from the exhaustless stores of divine truth. In a comparatively short time people had in their hands, and at a small cost, the means of becoming acquainted with the Word of God; especially those truths which were then engaging the attention of thousands. We might speak of many tracts which were written, and appeared from time to time on the grand doctrines of the church, the heavenly calling, the operations of the Spirit, ministry, worship, prophecy, the efficacy of redemption, the heavenly relations of the Christian, the coming of the Lord, the rapture of the saints, the first and second resurrection, &c., &c.
In this way, and by these means, the truth was rapidly and widely circulated. These believers evidently possessed a great advantage over the popular bodies by what is called lay ministry. Ordination being absolutely essential to the exercise of ministry in these bodies, the work was necessarily limited to the authorized few. The Brethren have always maintained that this system of ministry is opposed to the truth of God, and in many instances, ruinous in its operations. An educated man, for example, though destitute of spiritual gifts, and it may be even of spiritual life, yet, if duly ordained, may exercise every branch of ministry in the denomination to which he belongs; but, on the other hand, if a Christian possesses the most decided gifts for preaching and teaching, he could not exercise either within the jurisdiction of the church, unless sanctioned by human authority.
Happily for them, for the church of God, and for the souls of men, they found the true source of ministry, in all its branches, in Christ Himself the glorified Head in heaven. “To every one of us,” says the apostle, “is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.... And he gave some, apostles, and some, prophets, and some, evangelists, and some, pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.” (Eph. 4:7-12.) Here we have the true basis and the only source of all ministerial gifts―the redemption accomplished by Christ on the cross, and His ascension to God’s right hand in heaven. Christ as the Head of the church is the Giver of these gifts; nothing is said of human authority or of human ordination. The professing church has suffered immensely from her traditional ideas of ministry, regarding it as an honorable profession among men, and as giving a certain status in society; whereas the ministerial gift is here called grace, which is surely possessed by all who love the church and care for its members, or seek to win fresh souls by the gospel.
Before we close this chapter, I would like to let you see a letter written at about the same time as the rest of this book, though not by its author: a letter that describes the meeting that is dearest of all to the heart of the Lord’s people, gathered unto His Name alone:
“Porice Park, Nov. 27, 1891
“Dear Brother―
“Your 22nd came last night and is very welcome.... Now as to the subject you speak of, it has long been on my heart too.
“I feel strongly about it, but do not know that I can rightly express what I do feel. There are meetings which are among my most precious memories, when one could almost see or touch the One present with those gathered to His Name. I remember one when the spirit of worship so filled us that while singing a hymn of worship, the voices ceased one after another, until but two were heard at the close of the verse―hearts were too full to speak, and the emotion beyond physical control.
“But how often we leave the room and hour of worship with a sense of disappointment. We have ‘enjoyed the meeting,’ as we say, and it may have been we were edified―yet, something was lacking, and that ‘something’ was what was due to God, and what we did not render. It is difficult to speak of it―but not to feel and recognize. As in a bouquet, or in fruit, a fragrance or aroma may be wanting, which the eye cannot see, yet all the beauty displayed to the eye cannot make good the loss.
“Now I will give you my thoughts about worship, and about the morning meeting, which I trust are from His Word, but I will not always give passages, and leave you to bring to them, if they please you, the delicacy of fragrance―the savor of the four ‘principal spices’ that were for God only―the composition we cannot make for ourselves, but it is ‘holy for the Lord.’ But note, we make the ‘composition’ for Him. The ever blessed Lord Jesus it surely―is God’s own Son, but the incense rises when the priest puts it upon the fire drawn from the brazen altar, this four-fold perfume―beaten small, and burned upon the golden altar next to the veil.
“Put the symbol in New Testament terms and you have the gist of the answer to your question. Perhaps the rest of my letter will comprehend it. Let me first make a kind of dictionary of terms―starting with our side, or our approach to God―from ‘sinners saved’ to our standing before God ‘in the holiest.’
“Before that point it is ‘all of self,’ and none of God.... but when we are worshippers it is all of God and nothing of us.
“But when ‘born again’ we get a sense of need, and we ask for what we want, that is, we pray. Then as His mercies abound, and we become conscious of His loving recognition and supply of our need, we thank Him for mercies received.
“Learning more of our God―the Father of the Son, through the Spirit, we recognize ‘His greatness―His glory’ ―the glories of creation and of redemption, of preservation too, and we praise. There is yet another elevation―we are consciously ‘in the holiest by the blood of Jesus’ and before us is God. We bow before Him (the word worship means primarily a genuflection or prostration, as Matt. 2:11) for what He is in Himself―self is forgotten, so that we do not pray or thank―we adore, we worship. It will be our glad employment in heaven―in our weakness here we rather aspire to, than reach it. Our worship here will be mingled with praise, its nearest companion, and often too with remembrance of self what He has done for us, and so we thank also: and lower still with prayer, but if our thoughts have moved together, we will distinguish one exercise from another. The Cross, that is the brazen altar, is the ground of all. To this the priest comes and takes from it the fire, that is the judgment of a holy God on sin, as borne by His Son, our Savior. Upon His own intrinsic holiness the fire can be safely laid, and upon it the incense is placed, and the perfume thereof is God’s portion. And when on the one great day, the High Priest went within the veil, his hands full of beaten incense, (filled hands means consecration), its smoke protected him from the judgment of Israel’s Holy One, while he presented Israel to his Jehovah.
“Just to apply these to our morning meeting. But first, as a scriptural example, look at Psa. 28, 29 and 30, and couple the first with prayer, the next with worship, and the 30th with praise.
“We come to remember the Lord Jesus―the symbols are a reminder of Him―manna, His flesh, His blood―are symbols He uses of Himself. He takes also the loaf and the cup and breaks the loaf, separates the cup from the loaf, and bids His disciples divide it among themselves. These acts make these symbols to be reminders to us, not only of the Lord Jesus in His person, but the eating the broken loaf, and dividing the cup, show forth His death. So that the Lord’s Supper is the remembrance of our Savior―of our Lord Jesus, in His death. This is the primary thought of the meeting, and nothing should interfere with, or cloud it.
“But we cannot think of His death without associating with it the purpose and results of it, and these in relation to God, and to us. Can we do better than follow our Lord Himself in the 22nd Psalm, and the 102nd? He suffers under the hand of God, but He glorifies Him, He praises, but as Leader in the great congregation; the final results are yet to be displayed in His Lordship on the earth, and the blessing of its peoples.
“We have no rules given us for the meeting, only as taught generally by Acts 20 and 1 Cor. 14―so that our spiritual senses must be aroused and alert to do whatever is meet and comely or orderly for us to do. If we have in mind the purpose of the meeting, and are conscious of the unseen Presence, and subject to His Spirit, (by we, I mean each one present), we will be together at the appointed hour―waiting upon the Lord. The assembly will praise or worship, by voicing together in a hymn of praise or worship, or by one voice in audible expression.
“The Gospel of His grace, unspeakably precious as it is, will not come to mind. The trials of the way, our pilgrimage, will be forgotten. We have no needs, no wants. The heart is filled, is over-filled―the assembly must praise or worship―it may be in silence, or in voice: it matters not. There is but ‘one heart, one mind glorifying God.’ Jesus is before us―His Person―His death―our ‘hands are filled with’ Him―beaten small―for the apprehension of one may be greater than of another―no matter now―it is no question now of how much of Jesus I can receive, I am full, little as I can hold of Him. The aged, tried saint, who has walked for years with Jesus, and knows Him intimately―the ‘father’ ―is filled: the babe who has just started on his way is filled―it is not capacity now―it is Jesus Who fills every capacity, be it great or small. Oh! how my heart longs to be in that meeting now! Can there be a rule―an order of exercise for such a meeting? A hymn―a voice uttering the worship of the assembly, a portion of His sweet Word that makes us enjoy the more the consciousness of His presence, these may or may not precede the solemn performance of the one rite that is enjoined. Now we ‘give thanks’ ―all of us―the assembly―as one stands to speak them for us. I do not know what one if any is gifted, let him hesitate the longest, lest he interfere between the Holy Spirit and His choice of spokesman.
“If the Holy Spirit is left free to move the assembly, He will choose that aspect of Jesus―for we cannot see Him now in all His glories at once―that is meet. Then hymn―Scripture―expression of the assembly’s worship, will all be in harmony with the theme chosen. No pre-arrangement is needed―only true waiting upon Him. And the after meeting will also be in harmony―the word, if any is spoken, for edification, or exhortation, will not jar upon any heart. But it is ever a meeting towards God, hence no place or time for the exercise of gifts―far less for a long harangue or sermon.
“If I have rightly outlined it, we will not get into a rut of long-continued form or procedure. Nor is there any rule in addressing the Father or the Son at the table, let it be as the Spirit leads. There is but one rule, and that is to be subject to the Spirit. Then all things will ‘be done decently and in order.’ He will use the one He chooses, God will be worshipped―our Lord Jesus remembered, and the saint will leave the spot as one who has had a foretaste of heaven.
“But how rare such a meeting―for if there be one in it who is not ‘in tune’ to the theme of the Spirit, the harmony is marred, perhaps spoiled. Especially if that one takes audible part, gives out a hymn unsuited or an unsuited portion of Scripture, or prays, since he cannot worship.
“Then what will the worshipper do? Naught but possess his soul in patience―join when he can do so, and when he cannot, abide with God alone.
“ ... . In the love of Christ to you....
“C.H.H.”