When believers are really gathered together to the name of the Lord Jesus Christ, nothing is clearer to such than the presence and operations of the Holy Spirit. As we have seen, those who are conscious of the Lord's being in the midst and are occupied with Him, will prove the guidance and ministry of the Holy Spirit in various ways. It is truly a place of wonderful favor and blessing. And yet, if we quietly think the matter over, there can be but two kinds of activities on such occasions—man, and the Holy Spirit; so that all that is done at such meetings will be either in fleshly or spiritual energy. If the former, however attractive to the hearers, it will not profit, as our Savior said, "The flesh profiteth nothing." For all then that is God-glorifying and for real blessing to souls, we are cast entirely upon the Lord. Many, no doubt, will acknowledge the correctness of these principles; but we need grace, that grace which is always connected with thorough self-distrust, and looks to the Lord for every good thing, in order to know the power of the Holy Spirit.
To those who habitually in private life take the place of dependence on the Holy Spirit, it becomes simple enough to do so when gathered together in the Lord's name. If we cultivate the habit of reading the word when alone, in the consciousness of entire dependence on the Holy Spirit, to reveal and minister to us the deep things of God, if we are found, too, in our closets " praying in the Holy Spirit," we become so sensible of the blessedness of His help and guidance, that, when gathered together, His working and power are at once looked for. And it is a solemn question whether the chief reason why the forward actings of the flesh, or the more quiet movements of intellectualism, so show themselves at assembly meetings, instead of the holy activities of the Spirit, is not because He is not better known to souls, and more honored in private walk and ways.
However charitable we may be, it is impossible to accept everything that transpires at such meetings as being of the Holy Spirit. It ought to be so. It may be that sometimes in the same meeting there may be much that is of the Spirit, yet some things out of place, and so out of keeping with the line to which He is. then directing (not to speak of what may be manifestly unscriptural), as cannot commend itself to those who are spiritual. On the other hand, when we think that every child of God present is composed of that which is born of the flesh, as well as that which is born of the Spirit,, and that Satan, when we are unguarded, can act on the former, it is wonderful that God's care and goodness are so manifestly over us on such occasions. We believe that few things have dishonored the Lord, and brought the truth into disrepute, more than fleshly ways and utterances when gathered together in our Lord's name. We commend the subject for earnest prayer, and deep exercise of soul and self-judgment before the Lord to our beloved brethren in Christ. It may be that some who begun well have sunk down from the place of dependence and faith in the Lord to fleshly energy and unbelief; like the Galatian saints who begun in the Spirit, and sought to be made perfect in the flesh. While others who have received gifts from the ascended Lord have, through unwatchfulness, become drowsy and inactive, and thus left room for those who have not gift and but little power, to grieve and weary their hearers, if not to offend and scatter the saints. We trust that God's children everywhere will lay this matter to heart; that, as every one of us has received grace according to the measure of the gift of Christ, we may each so feel our responsibility to the Lord as to occupy the place in the body, and the measure which He has given for His glory, and godly edification. Surely the gifts have been given for building up the members of the body, and all that is done should be for profit to the hearers; and these points are never to be lost sight of. Even if a person could speak in the Spirit, he is not to do so, unless it would profit others; and the number who should speak at a meeting is limited to two or three. (1 Cor. 14)
We doubt not that a great deal of fleshly activity in the assembly, and of unbelief as to the operations of the Holy Spirit, is because His Godhead and personality have not been more distinctly held. When He is clearly known as indwelling the believer, and also having His abode in the church—the house—then His gracious working and power are constantly looked for. Such know that we cannot have a true heartfelt thought of Christ, not a glance of the eye of the heart to Him in the glory, not a grateful remembrance of His sufferings, death, and triumphs, but by the Holy Spirit. We have not a feeling of love to Him, not a lifting of our souls in worship to the Father, not a happy sense of being in His presence in virtue of the blood of Him who is now seated on His throne, not a desire for His coming—but by the Holy Spirit.
Moreover, it is not mere instruction, or reproof, that He ministers; it is not merely informing light, which the Holy Spirit gives, but " the light of life," thus drawing out our affections in adoring gratitude and praise. His ministry, too, will be always " meat in due season;" and " a word spoken in season how good is it! " So that we may expect when ministry is really in the energy of the Holy Spirit it will not only minister Christ to souls, and open up and enforce the divine authority of scripture, but it will commend itself to consciences as meeting the present need. We judge, therefore, that those who minister the word as guided by the Holy Spirit, will not merely give out what they know to be the truth, but what, after exercise before the Lord, they believe to be food for " the flock of God." It is one of the marks which our Lord has given of a " wise and faithful servant." The word abounds, too, with instruction as to the mind of the Spirit in the servants, such as " in honor preferring one another," " let each esteem other better than themselves, ' " submitting yourselves one to another in the fear of God." Those, therefore, who have received gifts from the ascended Christ need a state of soul suited to His mind; then we are sure that lowliness, courteousness, and reverence will be manifested by them. We have sometimes thought that blessing has been hindered by a lack of these gracious ways. On the other hand, saints who hear need a moral fitness, a state of soul capable of receiving a divinely-given ministry; and when this is wanting, how can profit be expected? From all these considerations it is clear that though the Lord is in the midst of those gathered together to His name, and the Holy Spirit always in each believer, and in the house, we are set in the place of absolute dependence on the Lord, and as those who have died with Him and are alive in Him, are to honor the Holy Spirit, and have no confidence in the flesh. It is surely a matter of all importance.
And further, it is well to perceive that the Holy Spirit by the scripture teaches that He has definiteness of purpose as to the object in gathering us together. Without referring to gospel preaching, and meetings for teaching, which obviously are not assembly meetings, we may observe that in chapter xi. of the first epistle to the Corinthians, the saints are looked at as gathered together for the definite purpose of eating the Lord's Supper. Full directions are found in scripture as to the Lord's mind about it. The one great object is to remember Him. " This do in remembrance of me." In eating of the bread together and drinking of the cup, we show forth the Lord's death; and it is clearly His mind that we should be so occupied from time to time till He come again. " As oft as ye eat this bread and drink this cup, ye do show the Lord's death till he come." If remembering the Lord and showing His death, then, do not characterize such a meeting of the saints, how can it be according to the guidance of the Holy Spirit? Can He possibly act contrary to His own written directions?
Again. In the fifteenth chapter of Acts, the saints were gathered together before the Lord to judge a question of doctrine. They were manifestly led to it by the Holy Spirit thus to come together, with the apostles and elders, and consider the matter before the Lord; and we find this characterized the whole meeting. The simple object of that meeting was before them throughout. The subject was looked at in various ways, and different brethren expressed what they judged was the Lord's mind, but at the close they could say, " It seemeth good to the Holy Spirit and to us."
If we look at meetings for prayer as recorded by the Holy Spirit in the Acts of the Apostles, we see what point and definiteness marked these meetings. In the fourth chapter the supplications were earnest, and presented to God with one accord. In the twelfth chapter they were gathered together praying. Prayer was the simple object of the meeting. We may be sure, therefore, there were not rambling and disconnected utterances about the truth, but that simple and definite prayer was presented to God. Few things are more unprofitable and painful to those who are simple in prayer than a string of pointless words, however orthodox, or a kind of lecture prayer, an aim at instructing those who kneel beside them, or an attempt at giving information to God, not to speak of the great irreverence of praying at others; but such proceedings never fail to carry with them the stamp of unreality. In these meetings for prayer recorded in the Acts of the Apostles, those who prayed were simply a mouth-piece for those assembled, and so expressed themselves that the others could heartily go with them; for, without this, how could there be "one accord"? The Holy Spirit tells us that they "lifted up their voice to God with one accord," and " prayed;" and again, that " many were gathered together praying," and that " prayer was made without ceasing of the church unto God" for Peter; so that we may be sure, though there might be thanksgiving too, that prayer—earnest, united, prayer and supplication in the Spirit—characterized these meetings for prayer. We believe these points are of all-importance at this time, for in some places the meetings for prayer have been humiliating, rather than a solemn pouring out of heart to God in earnest request with reverence and godly fear. This may often account for the few that attend; for when souls are really gathered to wait on God in prayer, we can scarcely think of saints who would not make every effort to be present. The truth is, that if the Lord's presence and the power of the Holy Spirit are looked for, all will go on well; without this, nothing can.
When the Lord is given His rightful place in our midst, and the power of the Holy Spirit is therefore really known, we doubt not that souls will be filled with joy and peace in believing, and abound in hope by the power of the Holy Spirit. There will be, too, a sense of what for the present suits Him who is the Holy and the True. Being ourselves free and happy in His presence there will surely be prayer for all saints; for how can we be really holding the Head without embracing every member of His body? How can we be diligently keeping the Spirit's unity unless our interests, affections, and prayers go out towards all saints?
And further. If we are in the enjoyment of the various relationships into which God, in the exceeding riches of His grace, has brought us, shall we not be in earnest prayer that others may be saved, that the word of the Lord may run, have free course, and be glorified? If we are rejoicing in the hope of our Lord's coming, can we fail to preach and pray that multitudes may take of the water of life freely to His eternal praise and glory? If we really honor the Holy Spirit, how can we be indifferent to the glad-tidings which He declares? Yea, rather, how can we fail to take the deepest interest in the gospel of the grace of God, which is now preached by the Holy Spirit sent down from heaven? Η. H. S.