february 1957 - The Remnant of Christ`s Ecclesia

FEBRUARY 1957
A Monthly Magazine issued by
The Remnant of
Christ's Ecclesia
in opposition to the Dogmas of
Papal and Protestant Christendom
A WITNESS TO THE TRUTH
and a warning against the deception in the last days
foretold by Christ
“Take heed ye be not deceived”
AT THE TABLE OF THE LORD
THE HISTORY OF THE TRUTH IN THE LATTER DAYS
SIGNS OF HIS COMING AND OF THE END OF THE WORLD
NEWS FROM THE ECCLESIAS
All Communications
W. V. Butterfield
16 Westfield Road,
Cheadle Hulme
Stockport, England
J. A. DeFries
R.D.1.
Forestville
New York, U.S.A.
FEBRUARY 1957
At the Table of the Lord
"Sent Before Him"
In the time of the Lord Jesus on the earth, we read of several
occasions when He sent out His apostles or followers to witness to
the world concerning Himself. The way in which they were sent,
and their zeal in that work, can bring help and instruction to all
who are today striving to be His witnesses to an unbelieving world.
We read in Luke 10 : 1, " . . . The Lord appointed other seventy
also, and sent them two and two before his face into every city
and place, whither he himself would come." These seventy were
sent by the Lord Jesus to prepare the way for His coming. How
significant it is that they were sent two by two, denoting a companionship and unity of purpose in the work. Has not this fellowship and unity been a characteristic from the beginning of all those
united in His work? In Revelation II, we read of "Two Witnesses",
who witness in sackcloth to an unbelieving world. Also in Zechariah
4 : 11-14, there is shown these "two witnesses," as symbolized in the
two olive trees who "are the two anointed ones that stand by the
Lord of the whole earth." Does it not give encouragement, brethren
and sisters, that no matter how alone we may seem in a witness for
Truth, either by word or action, it is all known and fellowshipped
by our Father and the Lord Jesus, and also fellowshipped by our
brethren and sisters because of the unity of purpose? Should not
our mind be as expressed by David in Psalm 102 : 6, 7—
"I am like a pelican of the wilderness: I am like an owl
of the desert. I watch, and am as a sparrow alone upon
the housetop."
Then remembering the words of the Lord Jesus in Luke 12:6, 7,
"Are not five sparrows sold for two farthings, and not one of them
is forgotten before God? . . . Fear not, therefore: ye are of more
value than many sparrows." Can we feel His presence. His care,
brethren and sisters, as this aloneness is experienced for His sake,
for we are not alone, but as sent before the face of the Lord Jesus?
Why Were They Sent?
Coming back again to the seventy sent forth by the Lord Jesus,
let us discern why they were sent. They went "before his face into
every city and place whither he himself would come." They went,
then, as His representatives, laying the ground work for His coming.
Today, brethren and sisters, we are privileged to be in a somewhat
similar position, for we know that He is soon to return, and so a
great responsibility rests upon us. The Apostle Paul says in II
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Corinthians 5 : 20, "Now then we are ambassadors for Christ."
Can we truly appreciate that position—to be an ambassador for
our Head, the Lord Jesus? Not just by lecturing, distributing, or
mailing out literature, but by our very lives, we are to witness as
to whose we are and whom we serve.
In the world, an ambassador is the representative appointed by a
political power, and delegated to look after that power's interest in
a foreign country. His loyal service is expected, and he is glad and
proud of the opportunity to give his service as well as aware of the
great responsibility to represent his country honourably and in such
a way as to bring favourable reaction.
Is our service like that, as we are sent before His face, to represent Him in every place where He is to come? Are we always
alert to best serve His interests, putting our own feelings or convenience aside? Our small portion of the world may look upon us
watchfully and critically. Then how careful we must be, circumspect, lest we misrepresent Him in our own lives.
The Labourers are Few
How carefully, then, we need to go forth—in humility, seeking
for guidance, admitting that in our own strength and ways we might
soon bring reproach. Can we look further to the words of the Lord
Jesus, as He sent forth those seventy chosen ones? He warned,
"The harvest is great, but the labourers few". The labourers are
certainly few—is not that the experience today? So few, that it
seems sometimes that none will be left. Why are there so few? The
Lord Jesus, in Matthew 20, spoke of the labourers in a parable,
likening His Father to a householder, who went out and hired
labourers in his vineyard for a penny a day. Those who laboured
all day, and those who laboured from the third, the ninth, and the
eleventh hour, all received the wage agreed upon—the "penny".
Many murmured, saying that those who came last received as much
as they who had laboured through the heat of the day. The Lord
Jesus concludes the parable with the words, "For many be called,
but few chosen". Was He not striving to teach that all are called
to a certain labour, for which they will receive a "penny"? Is not
the penny the Lord Jesus, in whom is the future reward of all the
faithful? The murmurers objected to those who entered the work
at the last hour, receiving the same recompence as they. However,
God may draw unto His Son whom He will, when He will. And it
has been so up till now. Many have been called to receive that
reward, but faith and desire are lacking—the flesh prevents. Does
this not illustrate why "Few are chosen"—and why "the labourers
are few"? And, as His people in the earth must we not be inspired
with the joy of attaining that penny? Must we value that penny
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as the hope set before us—working with a zeal in His vineyard?
Yet, in zeal, how easy it is to go too far to one side or the other.
We certainly need His help and His Word, and so we turn again
to the Lord Jesus' instruction to the seventy, found in Luke 10:3, 4.
"Go Your Ways"
He said, "Go your ways: behold, 1 send you forth as lambs among
wolves. Carry neither purse nor scrip, nor shoes, and salute no man
by the way". They were sent as lambs among wolves. In the natural
sense, a lamb would not think of venturing forth where it knew
there were wolves. So, great faith is needed, for the peril is constant.
There is nothing more defenceless than a lamb.
Is this statement of the Lord Jesus, then, an exhortation to us,
brethren and sisters, as to how we are to go forth—as lambs,
humble, meek, acknowledging our own inability, but relying upon
the power of the Shepherd, and therefore going forth in a confidence, a faith, which comes of the knowledge that if we are going
in obedience to His Will, all circumstances are overruled, and He
will therefore guide us in the way He would have us go? In this
going forth as lambs, it cannot be forgotten that we are His representatives, and as such, are to strive to reflect all the qualities of
the Lamb.
The Lord Jesus' further instruction was that they take neither
purse, nor scrip, nor shoes. A purse, we know, is for money, a
scrip we find was used for carrying food for a journey. Why did
the Lord Jesus give His followers such instruction? Was it not
that they should go forth in faith, looking not after their temporal
requirements, but at His command, go, trusting that all necessary
things would be provided. Let us for a moment place ourselves
in such a position. Would we have faith enough to go, having no
money, no food, being warned we should be going as lambs among
wolves? There are few who would do so, most would agree. Is this
yet another reason why the labourers are few?
Paul was one who had such faith, and from it, was able to exhort
his brethren in Ephesus—
"Finally my brethren be strong in the Lord, and in the
power of his might. Put on the whole armour of God
that ye may be able to stand against the wiles of the
devil." Ephesians 6 : 10, 11.
Part of that armour was, we find in verse 15, " . . . feet shod with
the preparation of the gospel of peace". And in Romans 10 : 15,
Paul says—
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"How shall they preach except they be sent? As it is written, How beautiful are the feet of them that preach the
gospel of peace, and bring glad tidings of good things!"
Was this the confidence and faith with which those seventy went
forth, and can we make it ours?
"Salute no Man in the Way"
Further, they were instructed to "salute no man in the way".
There was to be no distraction, no turning aside for unnecessary
things, but a forthright going forth to the work. An example of such
is found in Genesis 24 : 33, where the servant of Abraham, sent to
find a wife for Isaac, said when meat was set before him—"I will
not eat until I have told mine errand", and also verse 56, when
urged to tarry for a few days before returning to Abraham, "Hinder
me not, seeing the Lord hath prospered my way; send me away
that I may go to my master."
Is this our mind in the work given—that it is the Master's business, and nothing must distract from its accomplishment? How easy
it is to be distracted, if the mind is not truly occupied with the
business at hand, and not intent only on its accomplishment.
With Joy
The record in Luke continues to tell the result of their going
forth in faith, as commanded by the Lord Jesus—verse 17. "And
the seventy returned again with joy, saying, Lord, even the devils
are subject unto us through thy name". Such was their experience;
they found they had a power beyond their own, given for the work
at hand. Yet the Lord Jesus warned them concerning this rejoicing.
His words were, verse 20, "Notwithstanding . . . rejoice not that
the spirits are subject unto you, but rather rejoice because your
names are written in heaven." What is our joy, brethren and sisters?
It is not to be in any power that is given because of the work undertaken, but rather a rejoicing that this power given is a sign of the
Spirit's working with us to accomplish His purpose. Must we not
remember that we are but vessels used as He sees fit, yet how
great is that privilege!
If only, then, brethren and sisters, we can go forth as did those
seventy, who represented Him to all to whom they were sent, putting
aside all temporal consideration in the zeal to do His Will. The
Lord Jesus later said, "When I sent you without purse or scrip, or
shoes, lacked ye anything? And they said, Nothing." And can this
be our experience?
J.A.DeF.
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The History of the Truth in the Latter Days (5)
"Christadelphians" and "Re-union"
As the affairs in the Ecclesial world settled down following the
agitation occasioned by the "Renunciationist" controversy, the
work of the Truth greatly prospered. Amongst the people the Bible
was revered, religion had their respect if not always their devotion. A spirit of inquiry was abroad, occasioned perhaps by the
growth of education. The masses were becoming unwilling to accept
all the prelates said without proof. Upon such minds, the impact
of the Truth was profound. Questions which had disturbed the
conscience of many on the "state of the dead", the "resurrection",
the "conditions of salvation" and many others could be quickly
resolved in the simple light of the Truth; and with such logical
force as to condemn the spiritual ignorance of the learned religious
leaders who smarted at their undoing. The witness of the Truth
became a "torment" to the upholders of orthodox dogma. In debate,
in written and verbal discussions, the position of parsons was discovered as being untenable scripturally, and their dignity made to
appear the vanity which in reality it was and is. Hundreds, and in
some cases over a thousand, attended the lectures of the brethren,
and many left the world and its vanity and espoused the Truth.
Looking back there were a few things done which were later
seen to be unwise. The appeal to the outsider in the prevailing enthusiasm was not always strictly confined to the merits of the Truth
itself. Strangers came to be afforded a place in the Truth's arrangements which was not altogether "outside the camp". They were in
some instances allowed to attend "tea meetings" and the cordiality
extended to them became an inducement to join the Body. There
is only one true inducement, the glories and beauties of the Truth
itself. Any other only tends to detract from this essential, and will
result in diminishing the pristine lustre of the Truth in the eyes of
those coming to it. The fateful consequence is a less appreciation
of the Truth for its own sake. Due to lack of experience at the time
the evil consequences of some of the "attractions" to strangers were
not seen, but it is evident the Almighty required them to be
removed, and so within eleven years came the : ,
Division over the Doctrine of Inspiration in 1885
A little background will help towards an appreciation of the
events of this time, and the divine purpose behind them. During
the progress of the Truth audiences were large and the Ecclesias
multiplied and grew in size. Perhaps the zenith of the Truth's power
at the time was reached when two parsons gave up their livings and
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were baptised into Christ. One was named Ashcroft and the other
Chamberlin, both of whom had much to do with the events of the
Division. The brotherhood was intoxicated with this outstanding
victory and perhaps it can be understood how enthusiasm at the
time caused the overlooking of a divine precept concerning the
appointment of serving brethren:
"Not a novice, lest being lifted up with pride he fall into
the condemnation of the devil" (I Timothy, 3 v. 6).
But however well meaning brethren may be, no command can
be overlooked without producing some evil result, for no command
is superfluous.
Both brethren came to be paraded by the Ecclesias as "spoils" of
victory! They were asked to lecture in different parts of the country
before they became "grounded and settled". In the case of Chamberlin he exhorted on the first Sunday he attended the meeting. Of
course, both were good speakers. They had been trained in the art;
but eloquence is not everything, and never any substitute for sound
doctrine. Another mistake, seen better after the event, was that both
brethren, now out of work, were given positions in the "Christadelphian" office. Ashcroft was appointed assistant editor. These
appointments made out of kindness caused no little concern to the
brotherhood. Robert Roberts replied to the criticism that he would
be responsible for the safe conduct of affairs.
The arrangement lasted only a little time. The two brethren
soon chafed under the vigorous and diligent leadership of Robert
Roberts. Ashcroft arranged to go to Liverpool, Chamberlin to
Glasgow. The discontented two then started magazines of their
own—Ashcroft a paper called "The Biblical Exegetist" intended
for circulation among alien scholars, and Chamberlin, a paper
called "The Aeon." In October 1884 the "Exegetist" appeared
with an article entitled "Theories of Inspiration." Truly it was an
article for scholars for in it was purveyed the opinions of Christendom's dignitaries on the subject of Inspiration. The article was
plausible and infected with a serpent-like subtlety which was not
detected by many until its deadly poison had worked havoc. Let
the reader ponder the following extracts :
"The inspirational power would, therefore, probably come
upon the writers in silence, and it would serve as an
infallible guide to them for all its purposes. This of course,
would only apply to the original documents, and in our
view, to only such parts of them as could not otherwise
be produced.
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We apply a much more reasonable canon of interpretation to the sacred writings when we so far overcome our
timidity as to acknowledge in them the presence of a
human as well as a Divine element.
The far more reasonable and defensible view of the question, is that which makes inspiration cover all that may be
said to belong to Divine Revelation proper: by which we
mean, everything in the Scriptures that may have been
beyond the power of man to discover for himself.
We, however, draw a distinction between what is inspired
and what is infallibly true. The latter does not necessarily
presuppose the former."
Chamberlin followed up Ashcroft's attack on inspiration with
similar damaging words, although less scholarly and so more easily
understood. He said :
"The view advocated (Robert Ashcroft's) is precisely our
own, viz. that inspiration has been given only where it
claims to have been given, and where it was needful for
it to have been given, that is in all matters of revelation.
That is a Scriptural position to assume, and reason corroborates it, and we are glad the "Exegetist" has the courage
to take it.
We believe inspiration came in pulses from moment to
moment, ceasing even in the middle of a sentence (to put
an extreme case) and returning after a moment's interval."
The brotherhood was thrown into a state of convulsion, some
apologising for Ashcroft as not being properly understood. Alert
minds detected immediately the serpent poison, and did all possible
to rally the brethren to the old basis of a completely and wholly
inspired Bible. The issue was said by many to be a personal one
between Robert Roberts and Ashcroft. Many were carried away
with the false doctrine by the polished eloquence and manners of
the ex-parson, Ashcroft. By this time his influence had become
considerable in the brotherhood, possibly as high as or next to that
of Robert Roberts.
For some months the storm centre was Birmingham. To many
unfamiliar with the history of the trouble it may seem that it was
much ado about nothing—an article which only needed explaining
to make every reasonable person happy.
This was not so. The article was wrong, very wrong. It was
wicked, insinuating an erring element in the Bible. This was not,
however, the full dimensions of the evil. It was only the poison
focus, from which sprung more evil. Literally hundreds of doubts
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on the accuracy of the Scriptures were raised by brethren who had
received the serpent-poison. Poor Robert Roberts! He must have
spent every wakening hour, and many that should have been given
to sleep, in a supreme endeavour to answer these alleged inaccuracies in God's holy Word. How dreadful the situation! The Body of
the Son of God acknowledging at least in words that "all Scripture
is given by inspiration of God", and using this as a basis for lectures, whilst many alleged there were mistakes and errors in the
Bible! In one issue of the "Christadelphian" (January 1885) Robert
Roberts attempted to answer no less than twenty-eight criticisms
of Bible accuracy! The effect on Birmingham first, and later on the
whole brotherhood, was shattering. The ship of Truth had struck
a rock and was in imminent danger of foundering. Would it be got
off the rocks of specious doctrine masquerading as Truth in time?
In the storm which raged God was in heaven beholding the scene,
and in the events which followed the discerning mind will see His
hand, delivering the ship of Truth from impending disaster but
with the loss of those unsound in the most essential element of
faith, the inerrancy of the Bible.
The shadow of Division
No one wanted division. All (of whichever side) appeared to
work for keeping together. Robert Roberts, who was accused of
being head-strong, wrote :
"Whether we shall escape division altogether, remains to
be seen. There is hope that we may, with patience . . .
All ought to have time to consider where they were. At
present, they were suffering from aggrieved personal feelings which unfitted them for the calm consideration of the
issue that had been raised."
Yet the labours of all seemed in vain, moving events only from
one crisis to another. In the Truth there can be no agreement to
differ on vital issues. Truth and error are never suitable companions
in the House of God. Before long error will gain the ascendancy,
and kill its more frail companion Truth—a deadly process seen in
the early Asian Ecclesias, and repeated in the latter-day assemblies.
Oh yes, the Apostle Paul was quite right, whatever apologists for
error may say to the contrary :
"a little leaven leaveneth the whole lump."
which means, as the Apostle says, that unless the corrupting leaven
is removed, the whole ecclesia will become leavened, or corrupted
—dead, and so without Christ!
With these divine thoughts in mind, is there any wonder that all
attempts to avert a division failed? Was it not imperative that the
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corrupting leaven of doubt on the accuracy of God's Word be
removed before the whole Body were leavened?
A meeting was called for February 12th, 1885 with a view to
passing a Resolution on the matter which would end the controversy and satisfy all minds. Before the meeting these words
appeared in the "Christadelphian".
"The Ecclesia is on the point of being asked to define its
attitude on the subject of inspiration. While some say,
'What is all the stir about?' others say, 'What a dreadful
thing to have the Bible called in question as the Word
of God in our very midst'. Such an issue cannot be accommodated. There must be a stand on the part of believers.
It is a significant fact that Renunciationists, infidels, and
lukewarm and uncertain people of all sorts applaud the
Exegetist doctrine. Some, no doubt, sincerely think it the
right thing; it is not the first time honest men have been
drawn into a false position. In the matter of fellowship,
it is not a question of honesty (though true honesty is a
very precious thing), it is a question of the truth of God
and its foundation."
The meeting on February 12th passed a Resolution after much
contentious discussion which appeared to put the Bible back to
where it belonged, wholly inspired. It even went so far as to say :
"This Ecclesia will hereafter refuse to fellowship all who
maintain that inspiration was limited to the writing of
certain parts only . . . but will take no action of withdrawal from any member of the Ecclesia, until accusation
is made against him in the Scriptural form, and he has
been heard in his own defence."
This oil poured by willing and anxious brethren on the troubled
waters was of no avail. The storm scarcely abated. No! it is quite
impossible to deal with "leaven" in an Ecclesia by Resolution. The
Apostolic precept is the only effective remedy—"Purge it out". And
so under the hand of God the trouble was not allowed to settle
until this was done.
The next step as faithful brethren were feeling their way was to
bring a "test case" of a brother known to have doubts on the
accuracy of the Scriptures. This proved abortive. Again, looking
back, it is evident the Spirit recognised that the "plague" of doubting God's Word and a willingness to fellowship this, needed a much
more drastic step than the removel of one individual.
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The plague was spreading rapidly. One, W. D. Jardine, described
the Exegetist article as "the best article on inspiration that has
appeared in Christadelphian literature," and greatly commended
the view that " we are not bound to accept every point and portion,
nor the circumstantial truth and exactness of every narrative contained in the Bible." Further the plague became more virulent
when certain of the Temperance Hall brethren invited Ashcroft
(the author of the Exegetist) to lecture, and outside Birmingham
resolutions were being passed denouncing the Editor of "The
Christadelphian" and expressing confidence in Ashcroft and
Chamberlin.
What faithful brethren were reluctant to do they were now being
impelled by the Spirit to do, to face the situation squarely and act
courageously. Constitutional requirements had only succeeded in
stultifying every move to deal with the trouble proper. When the
whole Truth is in jeopardy, the "Constitution" is a very secondary
affair. The paramount question is, "Who is on the Lord's side?"
and the way this is to be determined is of little importance if the
righteous result be achieved.
To get out of the impasse Robert Roberts called a private meeting of leading brethren for counsel (May 22nd, 1885). About thirty
attended. Discussion soon revealed the plague had affected many of
them. In the dire extremity of the situation Robert Roberts perceived that something drastic must be done, even if the method
were criticised as against the "Constitution."
Accordingly a post-card was sent to all members asking them to
initial it if they agreed that it was necessary to stand aside from
those upholding the doctrine that " the Bible is only partly inspired." About 330 responded favourably; and about 138 (including
many of the executive) objected to the procedure.
On June 12th, 1885 the "majority" by rather a curious process
withdrew from the "minority." First they passed a Resolution
dissolving the Ecclesia, and then one reconstructing themselves as
the Birmingham Christadelphian Ecclesia, and repudiated the false
doctrine of a Bible which might contain error, and refused fellowship to those upholding this doctrine and those refusing to separate
from them. This touches the all-important doctrine of "Fellowship"
which has been lost sight of in recent times.
Doctrine of Fellowship involved
This was clearly and scripturally stated by the "Majority" in their
letter of withdrawal from the "Minority", and the careful reader
of what was said will be greatly repaid in having this matter made
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clear, because it is this doctrine which is the protector of all others.
To the Minority the following letter was sent:
"A doctrine was introduced among us some time ago, and
received with favour from some, and non-resistance by
others, which is calculated, in our judgment, to undermine
confidence in the Bible as the Word of God. That doctrine
is (however disguised it may be in elegant periphrases
and plausible disclaimers), the Scriptures are not wholly
reliable; that there is an element of error in them, due
to the absence of Divine inspiration that did not keep the
writers free from error . . .
Many of you say you do not hold this doctrine. At this,
we are glad, but your determination to abide by those who
do hold it, or uphold those who teach it, makes it impossible for us in our action to make any discrimination between you and them. It is a scriptural principle which
commends itself to reason, that he that biddeth a man
God-speed in an evil course, makes himself responsible
for that course.
'For he that biddeth him God speed is partaker of his evil
deeds.' (2 John v. 11)."
Yes, "Fellowship" is the protector-doctrine now obscured by
false human reasoning; for what use is it a man saying he believes
in only One God, if he be prepared to fellowship any who avow
there are three? What value is a "Statement of Faith" on the part of
any who are prepared (from whatever cause or excuse) to extend
fellowship to those who profess some element in opposition to it?
The doctrine of "fellowship" is the fence round the Truth. It is
the hedge which separates the Light from the darkness, and as such
the doctrine of "fellowship" is the one which embraces all others
in a protective and divine care. It is like the sentinel stone which
used to guard the entrance to the Temple from the outer court,
stating that no Gentile might pass on pain of death. The people of
God are His temple. Inside all must be Jews—inwardly. None
must be allowed to enter unless they become Jews by adoption.
Similarly, divine precept requires and reason demands that one who
forfeits his adoption by evil doctrine which he will not give up,
must be placed outside the temple, to where he properly belongs.
Keeping him inside may seem charitable, but in these matters one
cannot be more charitable than God, only on pain of losing the
Truth and the precious fellowship of God and His Son.
"Fellowship" is not to be confused with the ordinary sectarian
view of membership. It is derived simply and solely from fellowship
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with God and His Son, and is based upon walking in the light. A
return to the darkness in any element of the faith and a continuance
therein constitutes a "walking in darkness" in which there is no
fellowship with God.
This vital doctrine, co-ordinating all elements of faith in a
divine unity, was most cogently expressed in the letter to the
"Minority."
"The principle is illustrated all through those Scripture
histories which some of you say are not inspired. God
said to Israel He would be no more with them until they
put away from their midst the offender against Divine
appointment (Joshua 7 v. 12). He told them on another
occasion, by Moses, that they would be consumed in the
sin of Korah if they did not depart from them (Num. 16
vv. 24-26). He expressed His approval of Phinehas for
his voluntary zeal against the sinners in the camp (Numbers 25 vv. 10-12), and of Jehu, for laying a trap for the
worshippers of Baal (2 Kings 10 vv. 18-30).
"The principle received expression in Apostolic times, in
Christ's condemnation of the churches that suffered wrong
teaching in their midst (Rev. 2 vv. 14, 20), and His approbation of those who could not bear the evil, but exposed
the pretences of false apostles (Rev. 2 vv. 1, 6), also in
Paul's command to purge out the old leaven (I Cor. 5 vv.
6, 7), to turn away from those having an empty form of
godliness (2 Tim. 3 v. 5) and in the Spirit's summons to
"Come out" of Babylon, lest being, by fellowship, partakers of her sins, we receive also of her plagues (Rev. 18
v. 4).
You may believe Paul's statement fall Scripture is given
by inspiration of God). You may believe Paul's statement
equally with ourselves, but if you make yourselves one
with those who nullify it by the doctrines they hold, you
erect the same barrier between us and you that exists
between us and them".
Here is the vigorous and faithful application of the doctrine of
Fellowship which every true servant of God will greet with
"Amen". In this way came the Division which gave rise to what
has been known as the Suffolk St. Group of "Christadelphians".
In their manifest departure from the Truth, and their failure to
understand and interpret the doctrine of Fellowship, did they
depart into light or darkness? Surely, the latter, where Christ was
not, nor never can be. In this way the leaven was removed. Those
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who said they were Jews, but were not, were placed outside the
"Temple", and the House of God became the purer and better for
the work required of it.
It was because of this, we suppose, that C. C. Walker wrote at
the time :
"We do thank God for this Inspiration Controversy, and
His blessing on all those who stood where Christ stood
with reference to the question".
The Darkness of Suffolk Street
Once the darkness is entered it is impossible to see the Light.
The loss of Christ's fellowship robs a community of both light and
life. No longer is His Spirit there to guide into the searching of all
Truth. Hence the tendency is for "philosophy and vain deceit" to
take the place of sound doctrine, and practices previously eschewed
as belonging to the world are gradually embraced. It is not long
before identification with the world in such essentials as fellowship
is complete.
The present position of Temperance Hall Christadelphians
and Suffolk Street
"Re-union" has often been discussed by those who are illinformed with such expressions as "let us lay aside the follies of
our forefathers" and "the disputes and quarrels of men who are
dead" and "mistakes of the past generations". Up to a point they
were resisted by Temperance Hall, for the reasons clearly set out
by Robert Roberts at the time of the Division. Now all his valiant
work for the Truth must appear in vain by those in Temperance
Hall as the fateful day of February 17th, 1957 approaches, the day
appointed for "Re-union" and "Recognition". Doubtless it will
cause many to ponder whether they be in the faith, that such a
step could be considered, much less undertaken. What is being
embraced in the "Re-union"? Let Suffolk Street give its views of
the events at the time of the Division and the men who took part
therein. Here first, is the estimate of the men who undermined the
Faith at the time and led hundreds into darkness. (For if you go
away from the Light you must enter the darkness).
"The Pioneers"
"There was Joseph H. Chamberlin, Editor of the "Aeon"
and author of "The Bible Re-examined", who took up
residence in Glasgow, short of stature and build, but full
of zeal, who frequently lectured before large audiences in
Glasgow and Edinburgh, who, for conscientious reasons,
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had left the Methodist ministry at Derby and became a
Christadelphian. There was Robert Ashcroft, who for
similar reasons, left the ministry of the Congregational
Church, Rock Ferry, Birkenhead, and joined our ranks,
a gentleman with very polished manner who also drew
large audiences. He was Editor, for the year of its existence, of "The Truth", and author of "The Scriptures
Opened."
Bro. Thomas Turner (who) has been a member of the
"Fraternal Visitor" committee for the 54 years since the
Division. Before him in this were J. S. Bishop and J. J.
Hadley of Birmingham, both of the democratic freedomloving spirit and excellent pioneers."
(Quoted from "Mutual Magazine" 1939 a Suffolk Street
publication.)
Remember it was Ashcroft who penned the wicked article on
Inspiration. Chamberlin supported him; whilst Bishop and Hadley
were the chief spokesmen for those who left the Truth at the time of
the Division. "Pioneers", says Suffolk Street! Yes! but only of those
things which were evil in the sight of God leading many to the
destruction of darkness.
Of the valiant, but harrassed servants of God, who stood like
Phinehas at the time, Suffolk Street has the effrontery to say :
"Of Robert Roberts . . . one speaks with diffidence. His
autocratic methods were not those which met with Scottish
favour. In the Edinburgh meeting in 1884 there was a
good number.of old, sensible brethren, who knew men and
things . . . These sensed trouble likely to arise over the
Inspiration question and resolved not to discuss the matter.
It was, to them, trying to define the undeflnable . . . The
war against Autocracy has been going on now for the
long period of fifty four years".
The vigorous and faithful voice of Robert Roberts has been
stilled in the grave for fifty eight years. And the elders that outlived him are also silent in the tomb, but though they are dead they
yet speak to him "that hath ears to hear". As the words and the
deeds of these faithful men are recalled on February 17th, 1957
many consciences will be troubled, and many hearts saddened, for
their words gave meaning to divine precepts, their actions interpreted divine ways. Truly it is better to be with the few where
Christ is, than with a multitude where only confusion of darkness
prevails.
( . . . to be continued)
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" The Signs of His Coming and of the end
of the world "
Pondering the question asked by the disciples, "What shall be
the sign of thy coming and of the end of the world?", there is
something alarming about the fact that the time of His coming—
even the very day—has already been fixed and will not be altered,
whatever might happen. Such is the way of the Almighty. His plans
and decrees are inviolate. Illustrative of this was the Exodus from
Egypt. The timing of this stupendous event was left neither to the
mercy of chance nor to the whim of dictators. This is clear from
the record in Exodus :—
"Now the sojourning of the children of Israel, who dwelt
in Egypt, was four hundred and thirty years.
And it came to pass at the end of the four hundred and
thirty years, even the selfsame day it came to pass, that
all the hosts of the Lord went out from the land of
Egypt." (Chapter 12 vv. 40-41).
Looking back in retrospect, many events prior to the Exodus can
be seen as having been directly related to it. Eighty years earlier,
a child had been born of faithful parents in a time of cruel affliction, and miraculously protected from the king's decree, all to the
end that on "the self-same day" there should be one ready and
fitted to lead Israel from the land of bondage.
The appointed day of Christ's return
So likewise with the coming of Christ, which will be neither a
day later nor a day earlier than the appointed time "which the
Father hath put in his own power". This fact in itself should stir
up the minds of brethren and sisters, a pertinent reminder that each
passing day means a day nearer "the self-same day" and a day less
in which to be prepared for it.
Many happenings in the world today, when examined in retrospect, will be found to have been directly related to this great event,
which cannot now be far off. As to how many, and which, it may
not be possible to say, yet taken as a whole, the world panorama
at the time of the end, as foreshadowed by the prophets, is rapidly
coming into focus. Every month enables some new feature to be
recognised, not always in precise detail, but sufficiently so to engender a feeling of excited but fearful anticipation as the closeness
of His coming is impressed on the mind. In this respect, the present
generation of believers has been singularly privileged, brethren
having been permitted to observe many mighty developments in the
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earth. With the rapid rise of Russia, the return of the Jew to his
ancient homeland, and the ignoble advances in modern warfare
technique, who would deny that the world picture is rapidly
approaching that prescribed by the prophets?
More recent events have enabled the recognition of certain other
features in this picture of the time of the end which the Scriptures
present. Some of these concern the Arabs, that heterogeneous assembly of races of which most are directly related to Abraham either
through Lot or Ishmael or Esau. In their intense hatred of Israel,
they are quite unabashed, even to the extent of issuing, as Iraq
has done, a manifesto to all nations demanding the complete
annihilation of Israel. It is doubtful whether such embittered animosity against their "cousins" in Israel has been shown since the
dispersion of the Jews in the early centuries of the present era.
Does not this bring to mind the appeal of the Psalmist:—
"Keep not thou silence, O God: hold not thy peace, and
be not still, O God. For, lo, thine enemies make a tumult
. . . They have said, Come, and let us cut them off from
being a nation, that the name of Israel may be no more
in remembrance . . . The tabernacles of Edom, and the
Ishmaelites; of Moab, and the Hagarenes, Gebal, and
Ammon, and Amalek (Arab countries) . . . Let them be
confounded and troubled for ever . . . That men may
know that thou, whose name alone is Jehovah, art the
most high over all the earth"?
(Psalm 83)
This hatred is easily discernable in the pen-picture of the last
days as painted by the prophets. Listen to Obadiah in his denunciation of Esau (or Edom), one of the races which comprise the
Arabs:
"For thy violence against thy brother Jacob, shame shall
cover thee, and thou shalt be cut off for ever . . . Thou
shouldest not have looked on the day of thy brother in
the day that he became a stranger; neither shouldest thou
have rejoiced over the children of Judah in the day of
their destruction; neither shouldest thou have spoken
proudly in the day of distress.
Thou shouldest not have entered into the gate of my
people in the day of their calamity . . . Neither shouldest
thou have stood in the crossway, to cut off those of his
who did escape . . . " (vv. 10-14).
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Lest it might be thought this has no reference to modern times,
let the verses which follow be also quoted :
"For the day of the Lord is near upon all the heathen
(nations): as thou hast done, it shall be done unto thee . . .
But upon Mount Zion shall be deliverance, and there shall
be holiness; and the house of Jacob shall possess their
possession . . .
And saviours shall come up on Mount Zion to judge the
mount of Esau; and the kingdom shall be the Lord's."
(vv. 15-20).
This is but one of a host of prophecies concerning the Arabs,
those tribes which inhabit that huge tract of desolate land once
known as Arabia. Fifty years ago, these words of the prophet
could have had little immediate application. Not so today! Each
month sees the power and prestige of the Arab nations rising,
accompanied by an increasing determination to exterminate Israel
at all costs. By the time the "self-same day" of Christ's return is
here, such will be the hatred of Esau for his brother Jacob that it
will have to be confessed "not one jot nor tittle" of the prophet has
failed.
Another Sign
Still more recently, in the last few weeks, finer details of the
prophetic picture have gradually been seen to emerge. Right from
the early days of Moses, it has been on record that the returned
Christ should lead the saints northward from Sinai through the
land of Edom. The prophetic blessing of Moses to the children of
Israel shortly before his death commences :
"The Lord came from Sinai, and rose up from Seir (Edom)
unto them: he shined forth from Mount Paran, and he
came with ten thousands of saints: and from his right
hand went a fiery law for them . . . " (Exodus 33 v. 2).
and again in the song of Deborah, also referring to the time of the
end:
"Lord, when thou wentest out of Seir, when thou marchest
out of the field of Edom, the earth trembled . . . The
mountains melted from before the Lord, even that Sinai
from before the Lord God of I s r a e l . . . " (Judges 5 v. 4)
and yet again in the prophecy of Habbakuk:
"God came from Teman (the south) and the holy one from
Mount Paran (in Edom). His glory covered the heavens,
and the earth was full of his praise . . . " (Chapter 3 v. 3).
Few places in the world are more desolate than the Sinai peninsular, a region rarely coveted and generally ignored by the world.
For the most part it has always been a place of purely historical
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interest to Bible students and Jews, and yet the Scriptures in their
prophecies clearly assign to it an important place at the time of the
end.
Inexorably, Sinai must come into the picture before the coming
of the "self-same day", and indeed it has come in. No longer is it
a place of purely Biblical interest. At the present time, in a world
of fear and chaos, the United Nations Assembly representing some
80 nations of the world, is largely pre-occupied with this insignificant peninsular! Never a day passes without its mention in the
world's press. Sinai is "on the map" once again, as it must be at
the time of the end. Not only so, but the particular part of the
peninsular occupying the attention of the United Nations Assembly
in its demand for the evacuation of Israel's forces is the wilderness
of Paran, on the gulf of Aqaba in the land of Edom! Although the
final picture as it is to be when Christ returns may not yet have
been reached, that "self-same day" cannot be far off!
Taking the mind back once again to the time when Moses was
born, one wonders how differently those oppressed Israelites might
have felt had they perceived in the saving of Moses and in subsequent events, circumstances directly over-ruled by the God of
Heaven with a view to their ultimate deliverance at the end of the
"four hundred and thirty years, even the self-same day". What an
encouragement in their travail, a reminder of the immutability of
God's ways, and an exhortation to hold fast their faith! Is there
not here a lesson for us today? If we could but comprehend more
clearly that "the time of His coming", even the self-same day, has
already been fixed, immutably fixed, and that many happenings in
our midst have been ordained to this end, then would not the
exhortation to "redeem the time, because the days are evil" be
heeded as never before?
J.R.M.
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News from the Ecclesias
Beeston (Notts.)—Adult School Room, Acacia Walk, Beeston.
Sundays : Breaking of Bread, 11.0 a.m. Sunday School, 2.0 p.m.
Bible Class, 3.0 p.m. Thursdays : 7.45 p.m. at the People's Hall.
We are continually helped as we continue our classes which are
so needful in these evil days. In addition we are strengthened by
the ministrations of our Manchester Brethren which we appreciate.
The happy time at the Manchester Sunday School party gave us
another opportunity of seeing many of the Remnant again. Also
we have enjoyed the company of Sister Hazel Glenn at the Table
and in our homes.
HJ.S.
Criccieth.—Pentrip, Black Rock, Portmadoc. Sundays : Breaking
of Bread, 11.0 a.m. Revelation Study, 3.0 p.m.
It has been our privilege and joy to meet with most of the brethren and sisters during recent weeks, here or in Manchester. These
occasions have been most helpful in every way. It has also been a
pleasure once again to meet Sister Hazel Glenn from Eden.
At the lecture in Portmadoc on December 28th four strangers
attended, three having been to the previous lectures. Particular
interest was shown by one who asked for a discussion the following
day. We trust he will continue in his search for the Truth.
We have been glad to have visits from Sister F. Harrison, Sister
Eunice Francis and Brother Moore. As we reflect upon the severe
weather conditions which have been experienced locally including
snow storms and sea gales, we are the more grateful that all necessary help for the work here has been provided by our Father in
Heaven.
per J.R.M.
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Eden, New York.—Grange Hall, Church Street. Sundays: Breaking
of Bread, 11.15 a.m. Sunday School, 10.0 a.m. Revelation
Study, 1.30 p.m. Bible Class: Mid-week alternately in
Forestville and Hamburg.
We gratefully acknowledge the care of our Father in the safe
arrival in England of our Sister Hazel Glenn. After a prolonged
and wearying journey the welcome and fellowship of the brethren
and sisters would be more than ordinarily enjoyed and appreciated.
Before this is in print she will be with us again, God willing, giving
an account of the face to face contacts which are so necessary and
beneficial.
Encouragement is felt in respect of about 25 responses to the
advertisements in British Colombia and it is hoped to make the
same effort in some of the Eastern States. All the above have been
sent letters and literature and most are now receiving magazines.
Distribution in Hamburg, and plans for a special lecture on
January 22nd are in progress.
J.A.DeF.
Manchester.—Memorial Hall, Albert Square Manchester. Sundays :
Breaking of Bread, 11.30 a.m.. Lecture, 3.15 p.m Thursdays :
7.15 p.m. at Onward Hall, Deansgate. Law of Moses Class :
Second Saturday each month at 3.30 p.m.
A joyful gathering was spent together on January 5th, the occasion of the Sunday School party and prize giving. A profitable time
was spent considering the life of Joseph with the help of slides and
some charts, and it is hoped that certain points of benefit were
impressed upon the young minds. Both scholars and brethren and
sisters fully appreciated and enjoyed the occasion.
January 14th saw the departure of Sister Hazel Glenn for the
States from Manchester Airport after a stay in this country of nearly
four weeks, during which she visited most of the brethren and sisters. The visit was felt to be most uplifting to ourselves, and helpful
in the direction of making the unity between ourselves and those in
the States more close although separated by so many miles, and
it was with gratitude that we learnt of our sister's safe arrival back
in the States.
W.V.B.
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