PART 1
Edited and Published by Andrew Burr
81 Roxburgh Road London SE27 0LE UK
burr.andrewlinda@btinternet.com
2022
available from www.lulu.com
These two volumes collect articles by Henry C Anstey that mostly appeared in a range of periodical magazines, although some were published as separate pamphlets. The editors (J B Stoney, E Dennett, E L Bevir and P R Morford, among others), and their magazines, were well respected, and it is evident from the amount of our brother’s ministry they used that he was valued among those he walked with.
Henry Chisholm Anstey was born in St Thomas, Exeter, in 1843 to John and Mary Anna Anstey, and married Fanny Carter in Exeter in 1868. It is not known when they came among the brethren. They had five children and spent their married life in Kingston, where from the outset he took responsibility in the local meeting. He ran a private school—at which some of the pupils boarded. He died on 9 March 1922.
The ministry is mainly in the form of written meditations, although there are notes of some addresses, and several poems. The material covers a wide range of subjects, but has a strong practical side to it. I have found the teaching exercising and profitable; it helps that almost all of it is in the form of short pieces. I trust that the Lord will use this collection for His own glory. The period it covers is an interesting one; there was a rich vein of ministry through different ones—some now better remembered than others, but it was also a difficult time in which the number with whom our brother met was severely reduced by a succession of sorrowful divisions.
Care has been taken to use true copies of the original publications. As with other ministry published at the time, it reflects what was generally accepted and ministered then.
Those familiar with later ministry will appreciate that the Holy Spirit has given further teaching from which a clearer understanding will be found on some matters both of teaching and practice. I do not think this takes away the general value of what was given previously.
i
Although the original text is preserved, a lot of work has had to be done on scripture quotations—it appears that none of the editors who published our brother checked the references he made, and many have had to be corrected. In addition, although the King James Version was mainly used for scripture quotations, there are also many examples of different rendering from the Darby Bible. Every quotation has therefore had to be reviewed, and those retained from the Darby Bible have been marked ‘NT’, as it was then known as the ‘New Translation’.
I found the first few pieces as un-dated pamphlets before discovering how much more material was available from periodicals. This material is arranged in approximate date order. I have left to the end (of Part 2) three pamphlets on principles of fellowship, only one of which directly touched the company our brother met with. This matter is also the subject of two articles on the purging of leaven (Part 1 p326
and 343), both published in Mr Stoney’s periodical.
Many articles were published with lengthy titles—some of these have been abbreviated in the list of contents, but all are given in full over the articles themselves. I have included all the author’s footnotes from the original publications, with a handful added by the editors of the various magazines; and have added a few of my own for factual interest (marked ‘AB’).
A list of the eleven periodicals used, with their editors, is at the end of Part 2.
ANDREW BURR
2023
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Foreword ...................................................................................... i
Do You Walk With God? ............................................................. 1
Part 1 .................................................................................... 11
Part 2 .................................................................................... 16
Failure of the Church in Collective Testimony .......................... 29
Our Future ............................................................................... 36
Scripture Proofs of the Answers In “Our Future” ..................... 40
“The Holiest” ............................................................................. 41
The Secret of Power .................................................................. 42
Further Thoughts Upon the Secret of Power ............................ 47
“A Little Child” .......................................................................... 55
Was Balaam Converted? .......................................................... 59
Working With Solomon ............................................................. 62
Growth, Deformity, Second Childhood, and Deformity ............ 67
“Spirit and soul and body” ........................................................ 72
Spirit and Soul and Body in the Light of the New Testament ... 78
State And Conduct ................................................................... 87
God’s Salvation ......................................................................... 89
“Trained” and “Armed” .............................................................. 95
The Christian Motto ................................................................ 101
At the Lord’s Table .................................................................. 107
Recovering the disorderly........................................................ 111
The Church on Earth ............................................................. 112
A Few Scriptures Connected .................................................. 114
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The Comforter His Objects and His Instruments .................... 115
A Meditation ............................................................................ 118
On Tracing the Actings and Leadings of the Spirit of God ...... 119
The Truth ................................................................................ 123
The Believer Indwelt ................................................................ 123
Who are the “Spiritual” ........................................................... 124
My Place .................................................................................. 127
Patience and Wisdom .............................................................. 128
1. Faith ................................................................................ 130
2. “There am I in the midst” ................................................ 131
3. Self-occupation and Self-judgment ................................. 132
“Not with them when Jesus came” ......................................... 134
“On his head were many crowns”. .......................................... 139
The Spirit of God and the Theories of the Mind ...................... 142
“Thou Shalt Call His Name Jesus” .......................................... 144
“Proving What is Acceptable Unto the Lord” .......................... 145
Bread Cast upon the Waters. .................................................. 147
Responsibility and Life ............................................................ 150
Treasure in an Earthen Vessel ................................................ 154
Trial and Temptation .............................................................. 155
“Abide in Me” ........................................................................... 158
"The Sword of the Spirit” ......................................................... 160
Present Testimony .................................................................. 162
“Underneath Are the Everlasting Arms” .................................. 164
Ishmael and Isaac ................................................................... 167
“Between Elim and Sinai” ....................................................... 170
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Decline .................................................................................... 173
Man’s Thoughts or God’s Thoughts: ....................................... 176
Obedience ............................................................................... 181
“We shall see him as he is” ..................................................... 186
The First Man ever under Judgment in God’s Account .......... 189
The Perfect Servant ................................................................. 193
The Anointed One and the Grave ........................................... 195
His Love that “Passeth Knowledge” ......................................... 198
“The Morning and Evening Lamb” .......................................... 200
On Prayer ............................................................................... 204
Alone with God ....................................................................... 207
The Depressed Servant ........................................................... 209
“This Life” ................................................................................ 210
“Thy latter end” ....................................................................... 212
“Your own salvation” ............................................................... 215
Our “Standing” ....................................................................... 218
My Path .................................................................................. 220
What God Has Done, and What He Has NOT Done ............... 221
On the Difference of the Holy Spirit’s Ministry ........................ 224
Jericho Rebuilt by a “Bethelite” .............................................. 229
Manna .................................................................................... 235
How God Helps Us in Our Testimony and Walk .................... 237
The Object and the Subject .................................................... 239
“I have somewhat to say unto thee” ........................................ 241
“The things that are” ............................................................... 244
I. The Church in her relation to Christ .............................. 245
II. The Church in her relation to the World ........................ 247
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Pergamos ............................................................... 249
The Threefold Division of the Book ...................................... 253
The Church’s condition at the Second Coming of the Lord . 256
Sardis ................................................................... 257
Philadelphia .......................................................... 258
Laodicea ................................................................ 259
“He that hath an ear” .......................................................... 261
Worship ................................................................................... 262
‘Powerless’ ............................................................................... 267
A Confession From the Believer’s Enemy ................................ 267
“God Visits Man” ..................................................................... 269
Chapter 1 ............................................................................ 274
Chapter 2 ............................................................................ 277
Chapter 3 ............................................................................ 279
Chapter 4 ............................................................................ 282
Chapter 5 ............................................................................ 284
Chapter 6 ............................................................................ 287
The Same Person but in the New Place ................................... 291
The Father’s House ................................................................. 295
Extract From Letter ................................................................. 296
Last Words of an Engine-Driver .............................................. 297
Letter to an Undecided One .................................................... 298
The Bow in the Cloud ............................................................. 300
“What meaneth ... this bleating of the sheep ...” ..................... 303
Man; His Triumph Song Through Christ ................................ 306
The Christian State ................................................................. 312
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Translated from the Kingdom of Darkness ............................. 315
A Few Notes on the Lord’s Supper .......................................... 318
“Purge Out Therefore the Old Leaven” .................................... 326
“A golden bell and a pomegranate” ......................................... 329
“I am the Root and the Offspring of David” ............................. 331
Saul’s Challenge ..................................................................... 332
The Manna ............................................................................. 335
The Occupation of the Soul .................................................... 337
“The Man of God”.................................................................... 339
1. “The Man of God” ............................................................ 340
2. ‘The God of Man’ ............................................................. 341
“Purge out Therefore the Old Leaven”, .................................... 343
“His Three-fold Favour” .......................................................... 348
“Things Above” Rejected ......................................................... 352
My Portion .............................................................................. 355
God’s True Watchman Today ................................................. 356
Communion and Prayer ......................................................... 359
Christ and No Sin … God’s Sabbath of Rest........................... 362
Crumbs of Bread .................................................................... 366
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OR
DOES HE WALK WITH YOU?
BELOVED READER,
As a Christian, I would ask you whose will is actuating you as you walk up and down in this world—
actuating you, not in some things, but in everything you do?
It has been asked by the prophet, “Can two walk together except they be agreed?”, Amos 3: 3. Though two may tread the same path, yet if they are not agreed in purpose, that is, in will as well as in the path, a difference will presently manifest itself. Since, then, there are two principles actuating men in this world—the will of man (acted upon and energised by Satan) and the will of God, made known to the soul of him who believes by the Holy Ghost—it is most important that we should discern by which of these we are being led, while remembering that we are ever led by the one or the other. Imperfect as we are as to the knowledge of what His will is in many things in our everyday life, yet it is God’s desire that in all things we should know His will, and not follow our own. God’s will in His word is made known to me by the Holy Ghost acting in me, and if yielded to, I walk with God. My will, on the other hand, if active and yielded to, must be broken, ere I can walk with Him. And God accompanies me, not to sanction my will, but to humble and to prove me. Blessed be His holy name, that He who writes, by His Spirit, “Ye have been rebellious against the Lord from the day that I knew you”
(Deut 9: 24), says also that, “he knoweth thy walking through this great wilderness, these forty years the Lord thy God hath been with thee; thou hast lacked nothing” (Deut 2: 7); He is with us.
If, then, we study the actions in the lives of the saints which the Spirit has recorded for our instruction in Scripture, we are struck by the fact standing out in prominence wherever we turn, that whatever be their 1
failures, God never leaves His people. Now, most believers will readily own that this is true, but will carefully qualify it by the addition, ‘It is true if the saints are seeking to walk in obedience to Him’. But I suggest that it is also true when they are disobedient and self-willed. He may and does often stand apart from our manners, but never apart from us. If we will not walk with Him, He will turn aside to walk with us, to humble us and to teach us ourselves. It is when the saints are reduced to the greatest extremity through the exercise of will, and when forced to cry aloud to Him, as in Psalm 107, that He comes in for deliverance, proving that He has been watching us all the time. He has been very near, and steps in to make manifest His presence. He comes in when the cry is gone up proving that I prefer God to myself, and at His nod the storm becomes a calm, its winds and waves are lulled to rest, and self, on whom God in mercy has brought the storm, self, man’s prop, Satan’s tool, and the ever-antagonistic enemy of God, is withered up, and reduced to the proper silence of death before Him, while His child is taken to a Father’s bosom to rest in Him.
What a rest! But it is ever thus, for the old nature turns to Him never; it must be brought to death. As long as we are active, there is no room for Him to lead, and then in mercy to us He keeps the storm up to its height, to bring all that is of the old nature to the silence of death before Him. Yet He is standing by. As the “refiner and purifier of silver” (Mal 3: 3), He waits to see His image prominent in us, and not the dross of self. He does not value this, and in mercy to us, for He will have us walk with Him. He does not spare it.
He will consume it, that we may fully enjoy Him; nor will He leave the work partially completed. He says, I will never leave thee “until I have done that which I have spoken to thee of”, Gen 28: 15.
I desire to draw the attention of my brethren to an important difference—as it appears to me—in the two parts of the question at the head of this paper. To me there appears to be an important and most instructive difference in these two paths—whether am I content to be walking with God, or (what I judge is a lower path) content to know that 2
He is walking with me: in the first, I am learning GOD; in the second, I am learning what self is, though proving what God is also.
I allude to Enoch and Noah as special examples of saints, of whom the Spirit distinctly records that they
“walked with God”, Gen 5: 24, and 6: 9. Not but what others have done so also, but Scripture is clear as to them. This characterised their walk. I shall quote Jacob, as much a called saint of God as they, as an example, on the other hand, of a saint with whom God walked, looking at his history a little.
It is also to be remembered that as a saint I may be found walking with God at one portion of my history, but not at another. In illustration of this, I draw attention to the fact that Noah lived after the flood as well as before it, and yet it is only of Noah before the flood that the word says he walked with God. It was after the deluge that he was found drunken and uncovered in his tent. Was this a fitting attitude for one of whom God had said that he was “perfect in his generations”, Gen 6: 9? And when the years of his life after the flood are named, we read only thus, “Noah lived after the flood three hundred and fifty years. And all the days of Noah were nine hundred and fifty years: and he died”. Yet, though the Spirit does not add the same commendation to his life after the flood as to that before it, I judge that God never left Noah—that He still walked with him.
Jacob was one in whom natural will, taking the shape of prudence, as men speak (this it often did with him), was most strong and characteristic. And it is to Jacob, when fairly started on the path of worldly wisdom or expediency, that God Himself comes and declares to him that His presence shall abide continuously with him. By deliberate falsehood and gross deception he had—just prior to this moment—obtained from his father Isaac the blessing of the first-born, which had so provoked the wrath of his brother Esau that he must flee as an outcast from his family and the land of promise. To him, then, at that moment, and 3
though even when leaving, continuing to deceive his father as to the real cause of his flight, God appears, and gives him this remarkable promise, “behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of”, Gen 28: 15.
Mark the importance and grace of this promise as coming from God to him at such a moment as this. Now, does this promise sanction the late actions of Jacob, or encourage him to go on in the same? I judge not, for he presently says,
“How dreadful is this place!” And yet many of us are quite content to quote this passage—Gen 28: 15—as the acme of our blessing. For God as truly says the same to every saint today as He did to Jacob in his day, even if natural will and energy are at work in us. Ah, it is a real place we are in, and God will accompany us to bring us to nought. Well may Jacob say, “How dreadful is this place!” Dreadful to nature; for God was there.
Now, as to God’s path, what is it? Job 28: 7, 8 gives us a clue, “There is a path which no fowl knoweth, and which the vulture’s eye hath not seen: The lion’s whelps have not trodden it, nor the fierce lion passed by it”. This is God’s path through a dark and sin-stained earth. Would we walk in company with Him today? We, too, must tread it. As then, so now, it is ever one and the same path. Let us look at it a moment in detail; we shall see who they are that discern it not.
First—It is a path which no fowl knoweth. Here we have those who, rising highest in natural ability, will discern it if any can. It is a path totally unknown to them.
Second—It is a path which the vulture’s eye hath not seen. Intelligence and intellect, here portrayed by the piercing eye of the vulture, these cannot discern it.
Third—The lion’s whelps have not trodden it, nor the fierce lion passed by it. Natural force and strength, and all the swiftness and might of nature, are here entirely at fault—they never use this way. Nature, then, whether I look 4
at man in his highest position, in his piercing intellect, or in his natural force and strength, never knows, sees, or takes this path. May we not ask why does he not take it?
and answer—It is because it makes nothing of him. Was Job walking in this path? At first I should judge Job was conscious that he was not. Earlier than this, in chap 23: 10, he has said of God, “he knoweth the way that I take; when he hath tried me and I shall come forth as gold”. This is true. He does know the way that His saints take. But this way was Job’s path. And the furnace was kindled on him therein. There is a more blessed position even than God knowing our way, precious as this is, and this is, that we know and walk in His. And this is far harder to nature than the other. Job had learnt it when he could say, “I abhor myself” (Job 42: 6): this is ever the great hindrance to our walking with God. The question is, are we content merely to know that He knows our way, or are we desirous of knowing and walking in His? He must bring to nought all that which hinders.
This day of Job’s trial brought him into God’s path, to walk with Him—gold—tried in the fire.
In the varied and chequered history of Jacob, God has shown us that for many years he chose and trod his own path. What remarkably characterised him was natural prudence and foresight, coupled with a strong force and energy of natural will. All these are seen in Him, but they do not help us in God’s path, much as men are disposed to admire them—they are positive hindrances to us therein.
To him, as to Job at first, it was an unknown, unseen, and untrodden path. If it be thought that in saying this we are speaking too strongly of the patriarch, let us listen to his own testimony. A testimony as simple as it is sad. On two remarkable occasions Jacob is called on to record his past experience in the path he has trodden. On the first occasion he does so when he is pursued and overtaken by Laban, at the close of his twenty years’ sojourn in Padan-aram. This is his judgment of his past life there (Gen 31: 40-42): “In the day the drought consumed me, and the frost by night; and 5
my sleep departed from my eyes. Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters, and six years for thy cattle: and thou hast changed my wages ten times. Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty”. Now it is most clear that Jacob distinctly recognised that God had been with him. But that he had not been with God is equally clear, for he is now on his way to Bethel, the house of God. But Jacob is on the eve of a fresh start in his history, so to speak. And after he leaves Laban, after he has planned and contrived in the best manner, how best, in his judgment, to meet and palliate the wrath of his brother, who, he hears, is coming to meet him, “there wrestled a man with him until the breaking of the day”, Gen 32: 24. Here Jacob became crippled, and went forth another man. No longer Jacob, but Israel. He has received his blessing and his new name when he clings in helpless dependence to his God, and when he measures himself with God in the light of His presence. Surely this was a new path to Jacob, who had hitherto so largely depended on himself? Yet, be it remembered, he was as much a called saint of God when at Padan-aram as he was at Bethel. Padan-aram had seen the establishment of Jacob’s house, the patriarch is now on his way to God’s house. Now he is on the road as Israel, God’s new man. This path, untrodden by him for his previous twenty years, involves the imperative, unsparing judgment of self. The character of things allowed at Padan-aram cannot for a moment be tolerated when at Bethel. But let it be remarked that there is no thorough self-judgment until we have accepted God’s path. It was so with Jacob, and it is so still. But when he is in God’s path mark the consequence. “They journeyed: and the terror of God was upon the cities that were round about them”, Gen 35: 5.
Notice this; surely it was not that they feared a helpless man with plenty of spoil? No, but there is a power felt by those around us when we are walking with God in His path, which is unknown when God is walking with us to bring to nought self-will in us, in our self-chosen paths? Did they fear him 6
in Padan-aram? Did the power of God so make itself felt around him there that all feared him? Ah, no; there, as we have heard from his own mouth, they had taken every mean advantage possible of him—all permitted of God, but now he who goes forth is a prince, a vanquished will-less Jacob is an Israel with God. Oh, what a lesson is taught us here as to the secret of power with God and with men! It was because God was now leading him that the “terror of God”
was upon those who could see nothing outwardly more to fear in Jacob today, than when he dwelt in Padan-aram in servitude.
The other occasion when Jacob reviews his life is when he is asked by King Pharaoh his age. Memory again flies back over the past days and scenes of his earthly pilgrimage, and again, in a most simple and touching way, the old man expresses his judgment of them (Gen 47: 9),
“And Jacob said unto Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage”. As to the number of days they were “few”, and as to the character of them they had been “evil”. Such is the past experience of this saint of God.
Is there not a lesson in it? Is it the record of him who has walked with God? Yet in the midst of it all the aged believer is conscious of the unchangeable favour of God resting upon him, and in conscious dignity he can bless Pharaoh, nor would he at that moment have changed positions with him who wore the crown of Egypt; for the apostle declares
“the less is blessed of the better”, Heb 7: 7. How precious is this moment, enhancing, as it does, the wondrous grace of God, notwithstanding all Jacob’s failure.
Besides drawing attention to the language of the Spirit of God, used only of the two saints Enoch and Noah, that they “walked with God”, I would ask attention to two remarkable examples of some who, prominent in the history of Israel, at different times walked with God, and bring in, by way of contrast, contemporary saints with whom, 7
doubtless, God walked. I offer them merely as illustrating this point.
First, Abraham and Lot. Abraham, the father of the faithful, is generally found walking with God through his life, as a pilgrim and stranger on the earth. Of such the Spirit of God declares that “the world was not worthy”, Heb 11: 38.
But was it thus with Lot? He experiences a most remarkable deliverance for Himself and family, in Gen 14, but does He walk in God’s way, so clearly pointed out to Him in this merciful interposition? His path leads him again down to Sodom, where he is presently seen, in Gen 19: 1 (NT) “sitting in the gate”, the place of honour among the dwellers of earth Peter, notwithstanding, without any hesitation calls him a
“righteous man”, and Psalm 34: 15 declares that “the eyes of the Lord are upon the righteous”. Surely God is faithful; yet I judge that there were these two paths clearly taken in the days of Abraham and Lot—the pathway pleasing to God, and that satisfying to nature or self.
Second, Moses and Israel. On many occasions, may we not say generally, Moses walked with God, see Ps 103: 7: “He made known his ways unto Moses, his acts unto the children of Israel”. Here Moses is seen in contrast with Israel. Israel had to receive His acts because they were not in the secret of His ways. So in Judges 2: 22, the Lord does not drive out those nations which Joshua left, “That through them I may prove Israel, whether they will keep THE
WAY OF THE LORD to walk therein”.
One more incident in the New Testament occurs to me in connection with this subject, as recorded in Matt 14.
The Lord having gone away to pray, had given His disciples instructions to cross the sea. In obedience they launch forth, but encounter much trouble—a frequent attendant on the path of obedience. The ship is in the midst of the sea, tossed with waves, for the wind was contrary. Here, doubtless, we should say that their unswerving confidence should have been in Him whose directions they were following. Doubtless it should, for obedience cannot only always count on His presence and can trust Him whose 8
heart and whose eye ever survey us, but can also say, ‘I know that just at the right time He will manifest His presence to me’. We can say, ‘I know not how He will come in, but I am sure that at the right moment He will come in’.
And He came. In the fourth watch they saw Him, walking on the sea, and they cried out for fear. Now, why did they cry out for fear? I believe that it was because they did not expect to see Him come and manifest Himself in that way.
And are we not often just the same? Had He come and spoken, and quieted the wind and waves, they would have understood who He was. But to walk thereon as a spirit, to keep the storm up to its height till death apparently stared them in the face, yes, this was His purpose, and then He will make Himself known to them. When the wind and waves are still at their highest, He bids Peter come to Him on the water, to walk with Him in this path apparently of certain death. Is Peter able to do it, and are we? Scripture says that he walked on the water, though apparently it was but for a moment. Now, what caused him to sink? It was self, most assuredly. Self cannot walk in this path; but when this is so, the Lord’s presence and never-failing care are manifested. Does He leave Peter because he sinks in the path He has called him into? No. He lets him into the waves and gives Him thus to taste death, but He never lets him go He sustains him, and takes Peter’s eye off everything of self by referring him to faith, which never deals with the seen, but with the unseen He would have us to walk with Him, but we must refuse self, if we are to take the path here indicated. The storm is kept up in order to sink SELF, not to sink PETER.
Beloved reader, are you a Christian, and does the storm seem but to increase all around you? Ah, you are in His hand, and the child of His purpose. Trials of all sorts may come; we cling to Him mid them all. He is with us; He is for us.
I believe, then, that to see clearly the difference in these two paths is of immense importance, and that there are at the present moment thousands of God’s dear children 9
who do not discern it. Let it be remembered that Jacob could have assured any enquirer that God was with him all the while he dwelt in Padan-aram, and none could have denied it. Yet we read of no altar erected by Jacob in Padan-aram, while on the other hand we are sure there was the allowance in his own household of idolatry, Gen 35: 2, 4!
How often are we met by such remarks as, ‘What harm is there in this or that?’ and this not spoken by the world, or we might not be so surprised to hear such language, but by undoubted children of God. I reply that your question seeks to limit me to sight, seeks to induce me to walk in a certain path, because I cannot see why not! This is not faith. But I am told, ‘God is with us and converts souls, and yet you say you cannot have fellowship with us in the work’, &c, &c. I readily own that God does walk with us, notwithstanding all our waywardness, but I do submit the difference between my walking with God and His walking with me to the godly consideration of my brethren. In the first, self is allowed no place, save its own true place of death; in the second, I am persuaded self has a place and existence, though it may be an infinitesimal one. And I suggest again that it appears to me there is a higher thing than being able to say God is with us, blessed as this is, and that the higher thing is to be able in humility to say, ‘I cannot do this or do that, go here or go there, because I must walk with God, since I am not my own, and though self-will may press me to act, I am called to walk with God, for thus only can I be in happy communion with Him, and what if He has given me no word?’ To go here or there, to do this or that, merely on the ground that I have no word from God against it, is to allow self to act, and this must plunge me into the further discipline of His hand.
May the Lord give us a distinct perception and apprehension of what a path it is—both individually and in service—wherein self is kept in the place of death, and to which the Lord calls us in this day.
10
“THE TESTIMONY OF OUR LORD”
A CONSIDERATION OF TWO IMPORTANT
QUESTIONS,
ADDRESSED AND SUGGESTED TO ALL
CHRISTIANS EVERYWHERE
viz
1st—am I in and of the line of God’s testimony in
the present day?
2nd—when does God withdraw the testimony?