The Manchester Connection
– Stopping the Wells

"During the follow­ing years [after 1954] many individual brothers and sisters were either withdrawn from or themselves with­drew from fel­lowship as being unable to support the 'current ministry' and the actions taken to enforce it. In some cases issues were raised in certain localities which resulted in a number being withdrawn from or with­drawing at the same time. These included a number at Man­chester who withdrew in May 1956". See Part One – Chapter 4 of The Departure From The Truth After Its Recovery, No. 14 in the Historical Reference Series.

Mr. Macdonald wrote No. 490 in the '1973 Re-Selection' and No. 536 in the 'Supplement 1993'. They were in the 1951 edition as 443 and 347,

To saints meeting at School Lane, Manchester 20, and elsewhere 

Dear Brethren,
At the meeting on Friday night I must confess that the analysis of my part in the service of God over the last twelve months, which was presented to you is very humbling to me, for I am con­scious and ashamed of my poverty in His service. In other ways also I have to confess that I have failed and been unfaithful among you. He knows my deep concern about these things.

The issue in my soul which I raised relates to the sectarian spirit of pretension which I deeply feel marks us, and this has bur­dened my spirit a long time.

To say such things as we do of ourselves in contrast to other believers not in the same path is serious enough;

• but when we publicly claim and teach that there is a glory about our position and the service of God among us greater than that which marked the apostle's day, it is surely time to consider seriously and soberly before the Lord where we are going.

• When we recall the solemn and serious warnings of the leaders, whom the Lord raised up for His people, against pretentious claims for ourselves, it seems incredible that such a claim should be publicly made, without causing serious and general concern.

But when His beloved people take up, or fall into, a wrong or sectarian position, God in His mercy may allow this state of things to expose itself by the extravagance of its claims so that the simplest of us may see what is happening.

• Such might feel unable to enter into matters of doctrine, if these were raised, but we do know that such a spirit of pretension that makes such high claims for ourselves as a body or company is contrary to the spirit of our Lord Jesus Christ and His Name.

It is with deep sorrow of heart that I am no longer able to walk with you. I act solely as an individual and on my own personal responsibility to the Lord.

• I trust I can say truly, through the grace of Christ, I have no malice, but love, in my heart to each brother and sister among you. It would be wicked indeed if it were not so, when I owe so much to your love.

So that I cannot take this painful and solemn step without expressing my gratitude to you for all you have spent in affectionate care for me, for the Lord's sake.

• When I have thought of this, it has been a comfort to me to remember that He, for whose sake you have done all this, has said, "When I come again I will repay you". May He come quickly!

Your affectionate brother in Christ, James Macdonald.

Mr. J. Bulloch,
My dear brother,
I will send booklets to those who have not already had them from me. We distribute all the booklets free, and your gift will be used in this service. We thank God for these expressions of fellowship in the work.

We were about 45 at first, but we have lost 15 brethren over the years to the 'Glanton' and 'Open' systems. These brethren desired a 'broader path', so it was with sorrow that we had to part from them. We desire a 'narrow' path with, as J.N.D. said, hearts as 'wide' as Christ's.

• We have, however, been encouraged with some additions from 'outside'. A sister now breaks bread who was converted at our preachings. She was brought up as a Roman Catholic – and her husband is not yet the Lord's, but he has been to the preachings and we are praying much for him.

• Another sister, nearly 80, who was converted at 75 in some evangelical church, now happily breaks bread with us and is out at every meeting.

• Another young brother and his wife – they have 2 young children – are breaking bread. He was converted in a Pentecostal Mission, but eventually left there, and now is fully committed to the path of separation. So you see, we have much to give thanks for.

As to professional associations, my own view is that many of these are set up by the government, in protection of the public, the government being 'God's officers for good'.

• Other associations that are for my benefit and to fight my cause, I don't think I would be free to join.

• In any case the matter is one upon which we need to wait upon the Lord for His guidance, whether the particular association is one in the category of 2 Corinthians 6, or not.

• Certainly the ruthless purge which is going on is not marked by the features of Christ.

Another booklet is being printed and will be sent to you shortly. I have sent some on Philippians 3 to you today.

With love in the Lord to you all, Yours in Him, Wm. Mauchan.*

* There is no unequivocal evidence that Wm. Mauchan was associated with James Macdonald. His letters have been included here because of (1) his 'Didsbury' address, (2) the allusion to "over the years" from 1961, and (3) the reference to losses to 'Glanton' – agree­ing with Ruth McMullan's comments of February 21, 1961, in The Ulster Outlook, No. 17 in the Historical Reference series.

Personally I always had some objection to the way that it was pushed that it must be done, and made a test of fellowship.

• There was far more prayer and praise to the Holy Spirit than to the Lord Jesus or the Father at times.

• But we need to be careful now, lest we go to the other extreme and like J. Macd. say it must not be done. It all speaks of the terrible lack of balance there is amongst us at times.

• If Rebecca is a type of the assembly and the servant a type of the Holy Spirit, as we believe them to be, then there was free intercourse of speaking the one to the other.

If we address the Spirit, being One of the Persons of the Godhead, I think it ought to be done in a balanced way, but avoid stressing "must" in the matter. It is really only in typical language we get it.

• The Spirit's object is always to make much of Christ and He does not speak from, nor indeed of, Himself. That is not His mission here. We need to have patience with each other, so as to keep the unity of the Spirit in the uniting bond of peace.

I did not like to hear the pretentious boasting so prevalent amongst us for years, some saying that we got the light of addressing the Spirit because of our spirituality.

• I was accustomed to hear Him addressed over 60 years ago in the small Mission Hall where I was converted …

Warmest love in our Lord Jesus to each and all.
Your affectionate brother and sister, A. & G. Angus.

Yes, C.L.N. [Nunnerley] may be rather with J. Macd., but love and patience may yet triumph. There is much to be sorted out, one way and another, but the Lord is near to help as we are depen­dent …

In view of the character of the replies I feel obliged, as an Inverness brother, to comment briefly upon them. This I have done in the enclosed memorandum.

I have refrained from making detailed remarks meantime about Inverness as we are considering the whole matter locally.

The "two brethren" to whom Mr. Macdonald refers on page 5 are his own son and daughter-in-law but he does not make this clear.

With much love in the Lord Jesus, Your brother in Him, John Murray.

"… In the order of your gatherings you have evidently agreed that there should be no singing to either the Holy Spirit or the Trinity, and, indeed, so strongly have you felt the need to ensure this that you have produced and use a hymn book specially selected to secure this objective.

"I know you say you give liberty to others to express them­selves in these matters, but it is evidently a condition of meeting with you in Manchester that this is not done … "

"… You laid it down as a condition of your linking on with any company of brethren that they must have a hymn book that contains hymns addressed to the Holy Spirit, as otherwise you are deprived of your liberty to sing hymns to the Holy Spirit …

"… You will understand from what I have written that I would be twice guilty  before God if I entered into it …"

Evidently Mr. Macdonald's position as to not praying or singing to the Holy Spirit had become significantly more rigid from the time he withdrew, five years earlier in 1956. GAR

"IT" refers to fellowship in which brethren have the liberty to sing and pray to the Holy Spirit. Clearly, Mr. Macdonald forbids this liberty.

In his letter he also says "Now I ask who gave you authority to intervene in Inverness". An extract from a letter by Mr. A. P. C. Lawrence, dated June 2, 1961, to an Inverness brother – not the undersigned – reads "I am sorry I was away when you phoned and told us about the forthcoming visit of James Macdonald and his wife from Manchester. Since then I have been very much occupied and a lot away from home, so I must apologize for not writing before …"

Mr. Murray makes it clear that Mr. Lawrence did not intervene, but at least he was nominally in fellowship with Inverness – which Mr. Macdonald was not at the time – and so the "Inverness brother" had a certain right to inform Mr. Lawrence "about the forthcoming visit of James Macdonald and his wife from Manchester", and Mr. Lawrence had a brotherly responsibility to reply. Mr. Macdonald might well be asked: 'Who gave you the authority to question Mr. Lawrence as to his relations with brethren in Inverness with whom he was in fellowship?'   GAR

Obviously Mr. Lawrence did not "intervene" but merely answered a brother's enquiry. The facts given in his letter were, until then, not known to the brethren in Inverness.

Mr. James Macdonald's son (Didsbury) is married to Mr. William MacDonald's daughter (Inverness).

John Murray.

To those who meet at 24 Stephen's Brae, Inverness, August 9, 1961
Beloved Brethren,

Recently you advised me that you intended to break bread with brethren from Didsbury. Since then I have refrained from break­ing bread – yet with the sincere desire that you would come to see the error into which you have fallen.

You are fully aware that the meeting at Didsbury has an independent hymn book and that those who meet there have stated that they intend to continue using it.

• The hymn book in question does not contain hymns to the Holy Spirit or to the Trinity. A visitor to Didsbury meeting would therefore be prevented from responding in this way.

Christian liberty is thus restricted and persons made to acqui­esce to a doctrine with which they do not agree. It is apparent that an attack has been made on the established liberty to worship the Holy Spirit.

I have often told you how I viewed this matter. Now I write to make it absolutely clear that my household is not identified with the step you have taken.

Your brother in Christ, John Murray.

Mr. John Bulloch,
Beloved Brother,

When in Glasgow during the past weekend I met one of your local brethren – Mr. Brown – who urged me to write to you and acquaint you with the position here.

At Glasgow our beloved brother [G.R.C.] was sustained in power. The cable sent by the brethren with you was much appreciated and in accord with what we had before us.

• It was interesting to note on Saturday that every brother who prayed was free to address the Holy Spirit – and the meetings themselves left no doubt of the fact that response to the Holy Spirit will be maintained. On Lord's Day morning similar liberty prevailed.

A helpful remark made by Mr. Cowell was when he distin­guished between "One God" in the Old Testament and "God is One" in the New.

There is no recorded ministry of GRC in Glasgow for the weekend prior to September 7, 1961, the date shown for this letter. Is it possible that the month should be October? If so, the address God is One - Glasgow, September 30, 1961 or the preceding reading on that day – no record – might be that to which reference is made.   GAR

Mr. John A. Bulloch,
Beloved Brother,
We withdrew from the brethren here in mid-September – since then Burghead have told Inverness that they are not prepared to break bread with them.

• Findochty, Portnockie, Gardenstown and Peterhead have written to them on similar lines. Stornoway will be doing likewise next week. The meetings in the south of Scotland are similarly inclined.

• Chelmsford have written Inverness and made their position clear. Others intend to do the same.

In Bournemouth and Worthing where James Macdonald has had support for some time he decided to break bread in spite of the consequences –

The brethren along the Moray Firth – including Gardenstown – feel that the position should be clarified, so Burghead – nearest meet­ing – has made investigations in Inverness

• and they have found that the three already mentioned – Skinner, MacDonald and Smyth – are quite determined in their attitude stating that they are definitely linked up with the Didsbury fellowship.

• This is all very grieving to write, but these efforts of the enemy to scatter and cause discord show that there must be something of value amongst those "out", as we say, otherwise the devil would leave us alone …

You and the brethren in Toronto are often in our thoughts and prayers. There are many lonely ones all over the world just now but the Good Shepherd knows about each one.

Our love in the Lord Jesus to your household and to your mother.
Charles W. Cooper

On the other hand there are those who are giving up vital truth which the Scriptures teach, important Divine principles that govern the holy fellowship of His Son, to which God has called us.

This is a sorrowful situation, and it makes it very difficult for those who desire to keep away from the exclusiveness of those with Mr. [A. P. C.] Lawrence [of Stornoway]

• and also from those who are drifting back into the other sectarian bodies out of which light from God led the early brethren.

• What can they do but fall back with thankfulness on the exceeding great and precious promise of the Lord Jesus, that where two or three are gathered unto His Name, He is in their midst.

• This is all, dear brother, yet it is all, "for in Him dwelleth all the fullness of the Godhead bodily, and ye are complete in Him".

• I am sure that you will agree that no situation can arise in the course of the testimony for which Christ is not enough. "In everything ye are enriched in Him", 1 Corinthians 1: 4-5.

It is a time to hold fast and guard by the Holy Spirit what God has given His people.

• We are exhorted to do so by the Lord Jesus Himself and through His apostle Paul. Revelation 2: 25; 3: 11; 2 Timothy 1: 13-14; 2: 1-2.

• I have tried to convey this in the booklet of which copy is enclosed. I have sent a few under separate cover. It is not controversial. I hope it will help.

Please be advised, dear brother, that I write with no bitterness. At times, the Lord knows, the sadness of heart is almost unbear­able. With unfeigned love in the Lord,

Affectionately yours in Him, Jas. Macdonald.

Mr. John Bulloch,
Beloved brother,
Thank you for the address by Mr. Burrows,* and the copy of the letter from —.

* Perhaps 'The Word of God' by D. Burrows, given in Toronto, the one item in the 'Little Flock – Jan. 1964'. See E. L. G. Clist's May 1964 letter to J. Bulloch and footnote in From Freedom to Failure. GAR

• There is something, I fear, of an unclean spirit in the letter, but I think the address is good and edifying.

• I believe Mr. Burrows is the brother who wrote a letter of rebuke to me in view of some things I have written. But I can understand this as he is now in the same system as yourself, so little different in principle from the one we had to leave for the Lord's sake.

It is sad that some have left those with Mr. [C. W.] Cooper in Belfast because they felt claims were being made there similar to those made by the Taylor brethren.

How we all need preservation from the spiritual pretension and pride of which we were so guilty!

• Had there been something of the lowliness, meekness, longsuffering, forbearing in love, by which the unity of the Spirit is kept in the bond of peace, the few brethren gathered to the name of the Lord in Inverness would not have been cut off so ruthlessly by Mr. [A. P. C.] Lawrence and his friends on the North East coast of Scotland, because they could not find in Scripture the Taylor brethren's authoritative ministry concerning the Holy Spirit and the Trinity.

• These are the kind of things that have caused many to pass through 'sorrow upon sorrow'.

I have been to Barbados and found them growing in number and, I believe, growing in soul. There is a remarkable interest in the gospel, the room being more than full, a good number sitting outside as their climate permits.

Trust you are well and the brethren with you. With love in the Lord to yourself and to all,

Affectionately yours in Him, Jas. Macdonald.

The foundation of God has a two-fold seal,

• "The Lord knoweth them that are His, and, Let every one that nameth the name of the Lord depart from iniquity".

• In the early days of the dispensation, described in the first chapters of Acts, the holiness of the house of God, formed by the coming of the Holy Spirit, was maintained in His power. All that believed on the Lord were together and of the rest durst no man join himself to them. Acts 5: 13.

• But as love and holiness were not practically maintained, there was unwatchfulness, and false brethren were brought in, and evil men crept in. Galatians 2: 4; Jude 4.

• Tares were sown among the wheat, and Paul speaks in this epistle of the Christian profession under the figure of "a great house", with vessels to honour and vessels to dishonour, those who are true and those who are false.

• In such conditions we have to say, "The Lord knoweth them that are His". He knows which are vessels to honour. This is something that lies always and unchangeably in the knowledge of God, however confused and mixed the public profession may be through the failure of the church.

But on our side, of which the second side of the seal speaks, there always remains the responsibility to separate from the iniquity or unrighteousness that has come in through these false brethren and evil men.<

• So this second part of the seal refers, not to what lies in the knowledge of God but, to what is incumbent on every one who names the name of the Lord and is thus in the public profession of Christianity. He has to depart from iniquity that denies His name.

It is said by some that while the Lord in His judicial character calls attention to evil doctrine and practice in certain churches referred to in Revelation chapters two and three, He does not tell the faithful in them to separate from the evil.

• Any one who reads these chapters will see that they tell us what the Holy and Righteous One whom John saw in chapter one will Himself do. Chapter 2: 5, 16, 22-23; 3: 3, 16.

• In this chapter in second Timothy, we have divine direction through Paul telling us what the individual Christian is to do in the same conditions.

• The Lord can and will deal with evil judicially. The Christian cannot and he is not told to. He is told to depart from it.

• The Christian cannot purge out the vessels to dishonour from the Christian profession. He is not told to, but he is told to purge himself away from them.

• Vessels to dishonour, like Hymenaeus and Philetus, abound in Christendom today. The individual Christian is not only to depart from their iniquitous and often blasphemous teaching, he has also to purge himself away from such evil teachers.

• As he does so in real exercise of heart and conscience, he will be not only a vessel to honour, but a vessel to honour, sanctified, serviceable to the Master, prepared for every good work.

• It is important to note that it says "there are vessels to honour and vessels to dishonour".

• The moral exercises described in verses 19 and 21 do not constitute a Christian a vessel to honour. They teach us how a true believer, being a vessel to honour, can become serviceable to the Master, prepared for every good work..

• It should not be overlooked that such a vessel, as a bondman of the Lord, is expected to serve in the Spirit of his Master not only those interested or exercised but evidently those who are opposed, so that they may be secured for the will of God. Chapter 2: 24-26.

Supposing some true believers say, 'We do not agree with this evil teaching but we do not think we should depart from it and purge ourselves away from those who teach these evil things'.

• Clearly they are in a different path from individuals who have acted in obedience to the plain teaching of this scripture.

• The importance of this is realised when we see that it is not just a matter of conscience calling for separation from evil, but the motive and desire of the heart is to be serviceable to the Master.

• It is not the desire to be serving, but to be serviceable to Him, at His disposal for every good work.

As such we are to flee from youthful or worldly lusts – 1 John 2: 14-17 – on the one hand, and on the other to follow or pursue righteousness, faith, love, peace with those that call on the Lord out of a pure heart.

• A person might claim, and outwardly appear, to have obeyed the directions in verses 19 and 21, and yet, through tampering with what is worldly, be ensnared by it.

• So in 2 Corinthians 6 the injunction to be separate from evil is followed by the exhortation to purge ourselves from all filthiness of flesh and spirit. 2 Corinthians 6: 17 – 7: 1.

The idea of some that because they belong to a particular com­munity of Christians they are the vessels to honour described in verse 21 is simply self-deception;

• and the claim that those in that community alone are the company described in verse 22 is just worth­less pretension.

It is the individual believer, who departs from iniquity in the name of the Lord, who purges himself away from vessels to dishonour and who flees from what is worldly, that can follow righteousness, faith, love, peace, and call on the Lord out of a pure heart.

• His eye is single in the pursuit of these things, and his heart is pure because there is One, and One only, in whom he confides and on whom he calls to supply every need that arises in the path he pursues.

• Yet not alone, though it may be with but two or three of them that are His, gathered in simplicity to His name, and finding in His promised presence, strength to keep His word and not deny His name as the Holy and the True. Revelation 3: 8.

There are many true believers who say they could not go on with the evil in the church of Rome, nor with other believers who did not depart in the name of the Lord from the iniquity in that system.

• But they are evidently prepared to go on with evil just as serious in the great sectarian bodies of Protestant Christendom. For it is just and true to say that the blasphemous infidelity of modernism in the Protestant churches is as iniquitous in the sight of God as the idolatrous corruption of the church of Rome. In some respects it is worse.

• A true believer therefore, has to ask himself this question. Can I consistently keep separate from the iniquity in the church of Rome and go on with what is just as iniquitous in the Protestant churches? Does not the call of God Himself in Revelation 18: 4 apply to both positions?
  • "Come out of her My people, that ye have not fellowship with her sins".

• It is a call of love to those who are truly God's people and owned as such. It is God Himself who says that by remaining in a system where there is serious iniquity they are in fellowship with its sins.

• The great harlot in Revelation 17, and great Babylon in chapter 18, are a description of the false professing church in contrast to the true church, described in chapter 21 as the bride, the Lamb's wife, and the holy city.

• All God's people belong to the true church and are therefore called upon by God Himself to come out of that which is false and iniquitous.

Some of us have had to separate in the name of the Lord from the iniquity in a system, which holds the Romish doctrine of a 'universal leader' whose teaching, they claim, carries the full weight of divine authority.

• Those in it are now guilty of teaching and conduct that is a cause of public scandal throughout Christendom. Had we remained in that system we would have been in fellowship with its sins.

• Has not the same to be said of many of God's beloved people who remain in a system where there is idolatrous corruption, or in others where there is blasphemous infidelity?

• God has called us into the fellowship of His Son, it is the fellowship of the blood of Christ and the body of Christ. It is the fellowship of the Holy Spirit. 1 Corinthians 1: 9; 10: 16; 2 Corinthians 13: 14.

• We can understand, therefore, why He calls us out of iniquitous systems so that we do not have fellowship with their sins. It is love's call, and He looks for the obedience of love from each of His children.

• There are true believers who say sincerely that they remain in these systems for the sake of others of His children who are there. We have to remember His word, however,
  • "Hereby we know that we love the children of God when we love God and keep His commandments", 1 John 5: 2.

Reverting to second Timothy, the third and fourth chapters of the epistle suggest what should be looked for in those who are following the Lord's directions in chapter two.

• again the stress on what is individual is to be noted.

• This is particularly important for many of us who were in a system where a doctrine of 'assembly' or 'church conscience' was developed and enforced in a way that virtually dethroned God in the conscience of the individual Christian;
  • and displaced the word of God as the rule of the Christian conscience by substituting for it the 'authoritative ministry' of a 'universal leader' whose teaching, they claim, carries the full weight of divine authority.

• Needless to say this has opened the door in the system referred to for the entrance of serious evil.

Three times in these two chapters we have this expression, "But thou" – 3: 10, 14: 4: 5.

1. In the first Paul says of Timothy, in contrast to the evil and departure generally, "But thou" hast followed up my teaching, manner of life …";

2. in verse 14, "But thou",continue in those things thou hast learned, knowing of who thou hast learned them", a reference to the apostle's teaching;

3. in chapter 4: 5, "But thou" … do the work of an evangelist".

It is evident from the list that follows the reference to Paul's teaching that while his teaching comes first,

• he is indicating the moral and spiritual features that will be seen in those who truly followed it up;

• not just the ability to talk about the truth of the church, or give addresses on it.

• But how as with himself it would be shown in a person's manner of life, purpose or aim in life, and his faith, his long suffering and love towards others, his patient endurance in the sufferings of the testimony, and his practical experience of the Lord's deliverance.

In verse 14, in view of the seducers and deceivers referred to in verse 13 who would lead us astray, Timothy is exhorted to abide in those things he had learned and was assured of, knowing of whom he had learned them.

• The persons, from whom Timothy had learned the truths referred to, were the apostles of our Lord Jesus Christ. This is alluded to in the opening of Luke's gospel – Luke 1: 1-4.

  It seems far more likely that Paul refers to himself – 3: 10 – and to Timothy's grandmother and mother – 1: 5; 3: 15.   GAR

• There was and there is divine authority in their teaching, as the Lord's command­ment, and this gives assurance and certainty to those who receive it.

• Such have the Unction from the Holy One, the Holy Spirit, abiding in them, and as they abide in that which they have heard from the beginning from the apostles, they will abide in The Father and the Son and will not be led astray. 1 John 1: 1-14; 2: 20-27.

It is one who follows up Paul's teaching and abides in the apostles' teaching who will get the right understanding and profit of all Scripture as inspired by God.

• It is a matter of common knowledge that when some of God's people in the twenties of last century were enlightened by the Spirit of God concerning Paul's ministry, and recovered to the teaching of the apostles,
  • there followed a wonderful opening up of the truth in all Scripture in a precious and profitable ministry of Christ;

• a ministry whose moral fruits were seen in matured men of God, fully fitted to every good work. Chapter 3: 16-17.

• This precious opening up of the truth to these believers by the Comforter, the Spirit of truth, was not granted because they were more gifted or devoted than others.

• It was because they were in the path of obedience to the Lord's commandment in chapter 2, they were continuing steadfastly in the apostles' teaching and following up Paul's ministry in a practical way.

• When others left that path, they lost the truth and the same thing has happened, and is happening at the present time.

• The importance of a right understanding of Paul's teaching so that we rightly understand "the other scriptures" is solemnly impressed upon us by Peter in the closing words of his second epistle.

• If we apply Old Testament scriptures to Christians otherwise than in the light of apostolic teaching, instead of being profitable as is the divine intention, they can and will be damaging to their souls. 2 Peter 3: 15-16.

In chapter 4: 5 of second Timothy we have again the words, "But thou".

• This time it is not concerning the scope of the truth in which we are to continue. It is an exhortation to Timothy to be sober in all things and to do the work of an evangelist and so fill up the full measure of his ministry.

• In the light of the imminent appearing of Christ, the Judge of the living and the dead, he is solemnly exhorted to preach the word. It is evident that if Timothy continued in all that Paul speaks of in chapter three, but was not urgent and zealous in the work of the gospel, his service would have been seriously incomplete.

• As a sanctified vessel to honour, serviceable to the Master, he would be morally prepared for every good work; as abiding in truth, he would be spiritually qualified as a man of God for every good work. In chapter 4, the good work to which he specially exhorts him is "the work of an evangelist".

We may be sure that Timothy would gain from Mark and Luke, who are referred to in this chapter, precious impressions of Christ as the Great Evangelist, whom they present to us in the gospels they were inspired to write.

• It is in Him in the gospels that we contemplate the work of an evangelist in Divine perfection – His unceasing service in Mark, His wide and compassionate outlook in Luke.

• To be "with Him" would make us truly evangelical, whether in personal service, or in public preaching. John 1: 31-41; Mark 3: 13-14.

• And Paul would assure Timothy, from his own experience, that if all forsook him, the Lord would stand with him, and give him power to do the work of an evangelist so that the proclamation of the glad tidings might be fully made and all the nations might hear; and this in the very teeth of the enemy for Paul was delivered out of the lion's mouth.

• This is the last view we get of Paul in the Scriptures, the Lord standing with him as he did "the work of an evangelist", chapter 4: 16-17.

Paul was minister of the assembly, the church, and minister of the gospel. Colossians 1: 23-25. The two lines of service are not to be separated.

• In the last reference to the bride, the church, in the Scriptures, we find together the upward call to Christ as the coming One, and the gospel appeal to "whosoever will".

• We hear these two words first from the lips of the Bridegroom in John's gospel, we hear them finally from the Spirit and the bride in the end of Revelation. Chapter 22: 17.

• If we find some who speak much of the church but show little zeal or energy in the work of the gospel, there is something seriously wrong.

• If we find others who are fervent and zealous in the work of the gospel but with little interest in the truth of the church, there is something sadly lacking, for Christ loved the church and gave Himself for it.

Yet the path in the last days is a very individual one – "But thou".

• Have I departed from iniquity in the name of the Lord? Have I purged myself away from vessels to dishonour to be serviceable to the Master?

• Am I following righteousness, faith, love, peace and calling on Him out of a pure heart? Am I following up Paul's teaching and bearing its moral fruits?

• Am I abiding in the apostles' teaching and getting the profit and gain of all Scripture? Am I doing the work of an evangelist?

• Who is not humbled in the dust when he comes to face these questions in the presence of the Lord? It is really necessary for us to do so. It will search heart and conscience and save us from ecclesiastical pretension that is so obnoxious to the Lord.

We must not expect large numbers in the "difficult times" contemplated in second Timothy.

• Paul is a lonely figure in the epistle. In contrast to all in Asia who had turned away from him, he speaks of one who had often and still refreshed him.

• It would even appear that the brethren in Rome could not tell Onesiphorous where Paul was, but he sought him out very diligently and found him. Chapter 1: 15-18. This deeply moved the beloved apostle.

• Demas, a worldly Christian, had forsaken him. At the critical moment of his trial and testimony, all had deserted him, but in the gracious Spirit of Christ, he did not hold it against them. "May it not be imputed to them".

• We are not surprised that such a person can add at once, "But the Lord stood with me and gave me power". He proclaimed the glad tidings to the end in the very teeth of the enemy's power. "I was delivered out of the lion's mouth".

Philip, the only one referred to in Scripture as an evangelist – Acts 21: 8 – was doing the work of an evangelist when speaking to the eunuch in the desert as much as when preaching to crowds in Samaria. Acts 8.

• Many Christians who in their daily lives take opportunities to speak to individuals about Christ, our Saviour, are doing the work of an evangelist as truly, and perhaps more devotedly, than some engaged in public preaching. There will be a vast harvest from their seed sowing. Mark 4: 26-29.

Paul and the truth he stands for are much neglected in our time.

• Yet it is good, so to speak, to find him. For when we do we will find the Lord standing with him, and giving him power to do to the end, "the work of an evangelist".

• If any of us are in these last days with Paul, this is clearly one thing that will mark us, while we await the Lord's heavenly kingdom.

While thus distinguished in their teaching they are not to be divorced because both refer to the breaking of bread.

• It is important also that the teaching as to fellowship in the Lord's table comes before the personal memorial of the Lord in His supper.

In bringing forward the truth concerning the Lord's table an appeal is made to the intelligence of the Christians at Corinth,

• "I speak as to wise men, judge ye what I say", 1 Corinthians 10: 15.

• All believers on our Lord Jesus Christ are enabled by the Holy Spirit who dwells in them to approve of the rightness of the apostle's teaching concerning the Lord's table.

• We are to have an intelligent apprecia­tion of the truth regarding Christian communion and fellowship as it is set forth in the cup and the bread.

"The cup of blessing which we bless is it not the communion of the blood of Christ? the bread which we break is it not the communion of the body of Christ? for we being many are one bread and one body for we all partake of that one bread".

• The word translated "communion" in this verse is the word translated "fellowship" in 1 Corinthians 1: 9,
  • "the fellowship of God's Son Jesus Christ our Lord".

• Everything in Christian fellowship rests primarily on the truth of His Person, that is, His true and absolute Deity, and His true and holy humanity. John 1: 1; Luke 1: 35.

• But we partake together of all the rich blessings of the fellowship on the grounds of His death of which the cup and the bread speak.

In verse 21 reference is made to partaking of "the Lord's table".

• It is clear from verses 18-22 that Christian communion or fellowship bears an analogy to the communion or fellowship that was connected with the altar of Israel,
  • but is the moral and spiritual opposite to the communion of demons which is connected with the idolatrous table of the Gentile nations.

• Partakers of the cup and the bread are identified with Christ of whose blood and body they speak.

The cup comes first because every blessing we have and enjoy together is ours solely because of the perfect and eternal redemption accomplished by Christ in the shedding of His precious blood.

• Every liability in which our sins had involved us has been discharged in righteousness and love so that we enjoy together in perfect liberty the boundless blessings that are ours through His finished work.

• It is our title to every blessing we have, from forgiveness of sins to association with Christ in the glory and dignity of sonship.

• By His death redemp­tion was accomplished, reconciliation was made, and Divine love was fully revealed so that we may drink in perfect liberty of the cup of blessing.

It is a cup of unmingled blessing. The cup Christ drank on the cross for us was one of unmingled woe.

• There was nothing but woe and judgment for our sins in the cup which he drank then; as a consequence there is nothing but blessing in this cup of blessing we drink of now.