I have already told-that if I can I will gladly assist at the proposed meeting. It will depend under God on my work here, and at Elberfeld where I have to prepare for the press a new edition of my German Testament, the first being nearly out of print.
As regards the outpouring of the Holy Spirit, it is to be remarked, that though the word be not used, the fact had practically place for Jews, Samaritans, and Gentiles. (Acts 2; 8:16, 17; and 10:44, 45.) You will find the words "fallen upon" and "poured out" so used as to arrive in sum in one common fact. Still, I think this is a confirmation of the thought, that the gift or the pouring out of the Holy Ghost is an original and primary gift to the saints, though each receives the Holy Ghost when he has believed, as regards his own particular portion in it. (Acts 19:2.) The three preceding passages show that on each distinct part out of which the church had to be formed God put the seal of His Spirit, giving it a divine and independent title to relationship with Himself and to the common unity. But this once formed, and the Holy Ghost dwelling in the one assembly, there was no such formative and sealing power to be looked for, because the Holy Ghost was there, and to abide there forever. It is an effort at re-commencement of what has already a responsible position before God in virtue of having the Holy Ghost; and to look for its coming on the church is to deny that it is there, and that we are responsible in this way. God may pardon and reply to ignorant expressions, but deliberately used it is incredulity. The last passage shews that individuals partaking of it is a distinct and very important point. To doubt -whether Samaritans or Gentiles could receive it, so as to have share in the new privileges, was, if an unfounded doubt, one well worthy of God to resolve in grace, yet in the way of a common unity—I do not mean exactly of the body here, but of the assemblage on earth. The desire that the Spirit of God may act mightily is good; that He may be poured out—may be pardoned and blessing given, but—is unbelief. I can have no doubt that the work in Ireland will be to the judgment of the professing church.
As regards 2 Cor. 5:10, the use a. "we" depends on the context. It is used for Jews, Christians, men by the apostle, and in even vaguer senses. In this passage the following verse demonstrates, it seems to me, that it is men: "knowing therefore the terror of the Lord, we persuade men." Why, if they were not objects of the judgment in question, which formed the ground of the terror? He did not persuade men that they might come under judgment as Christians, but to be Christians because they were subject to it as men. It seems to me very simple.
The rest of the MS. on Psa. 16 has been sent. I got immense blessing by this study of the human position of Christ, but fear it is little clearly developed for others. My writings are my course of arrival at truth, not my exposition of it when attained; my lectures are, sometimes: but I am more and more clear as to the Jewish character of the Psalms, though details of faith are instructive. In the Gospels, save in the answer to the Samaritan, Christ never presents Himself as the Christ, though as a fact it is certain that He did so, and His disciples too! nor demanded vengeance but mercy—in the Psalms always. The way this connects Him in spirit with the latter days is evident, and even the place of legal righteousness in His life, though this would be less readily understood; but it is brought out in Psa. 18
The Lord gave me two souls for Him the last few days at Vevey. In France the work extends: not only so, but lately one from the valleys sent to drag in the French gatherings into looseness, met so much firmness in the two first that he has returned. The Lord directed everything; they were without special help of laboring brethren, and it has done good.
Ever affectionately yours.