第六篇　召会的立场与配搭，以及复兴的律

事奉主者的资格、追求与学习

📖 研读 📊 汇集 🇬🇧 English 📋 对照

　　三十年来，我们在东方所受的难为、攻击和折磨，多是在于立场和配搭。弟兄们在南洋各地所观察到的这两点难处，我们里头是相当阿们，也觉得这个观察是准确的。我们前面的弟兄倪柝声被主兴起，至今已有四十年。从开头没有多久，他就从主领受清楚地异象，并且将这异象带给我。就这一面说，我的确是个蒙怜悯的人。我得救后，受主吸引，起来爱主、追求主，也肯为主撇下一切。然而我必须承认，在与倪弟兄交通之前，我一点也没有异象，我只是里头爱主，里头感觉有主的同在。

　　到了一九三三年，那时在烟台的聚会已经开始一年多。我里面被主焚烧得很厉害，到一个地步，甚至放下了职业。我能见证，当时我里面真是满了灵的同在。我和人接触时，实在是满了灵，也能使人受影响。然而，我却没有异象。在我决定放下职业的事上，倪弟兄给了我很强的印证。因此，我一放下职业，里头就有个感觉，必须到上海和倪弟兄交通。

看见基督是一切，是我们的生命

　　我从烟台，经过天津、北平，而后前往长江南岸的南京，最后到了上海。这四个城市是中国的四大都市。我到上海与倪弟兄交通，他给我的头一个印象，就是基督是一切，在我们里面作生命。他开我的眼睛，让我看见这事。我必须承认，我头一次去上海和他交通，就得着了莫大的帮助。这个价值可能只有用永世的时间，才能估量出来。在那时，他的的确确给了我有系统的帮助。因着他的带领，主一点一点向我开启。我在那里住不到两个月，基督是一切，在我里面作生命的异象，就非常清楚。这是从一九三三年底到一九三四年初的事。

看见基督的死而复活

　　有一次，我到倪弟兄家，和他坐在一起谈话。那次的谈话，直到现在，我还是无法忘记。他说，“弟兄，我们一切属灵的经历，客观来说，是基督自己；主观来说，就是死而复活。”你们不知道这两句话，为我开启了多大的天地。客观的，是异象上的、理论的；主观的，是实际的，就是经历死而复活。接着倪弟兄又加了几句，他说，“一切的旧造、天然，不光是那些坏的，连那些好的，都得在十字架上了结，这就是实际。一切在基督里的、属灵的，都是在复活里给我们进入。我们的经历，从一面说，是经历基督；从另一面说，是经历死而复活。没有基督，离开基督，在基督之外，我们所是和所作的一切，在神面前不仅等于零，并且还要招来神的定罪。我们不作还好，不事奉还好，不管我们作得多好，事奉得多好，凡是在基督之外的，都是麻烦，都要定罪。一切必须是在基督里，必须是基督自己。”然后他再说，“怎样才能在基督里，怎样才是基督自己？这就必须经历死而复活，只有在死而复活里，才能经历基督。”这话对我非常重要，以致在后来的年日里，我仍不断在领会并经历这话。

　　从一九三三、三四年，直到一九四〇年，我就活在基督在我里面作生命的异象，以及基督死而复活的经历里。换句话说，我乃是活在倪弟兄所给我开启的这个天地里。在此时期，我也讲召会的事，讲宗教组织，讲什么是敬拜神的中心。我在那期间所讲的，能在文字上看见的并不多。大家能拿到的，大概只有《基督家谱的拾遗》这本小书。这本小书是从新约的开头说起，为着帮助少年人读经的。

看见关于召会建造的蓝图

　　他的话常常是很简要，有一次他说，“弟兄，这一张蓝图，第一，基督是一切。建造召会并没有别的材料，这个材料乃是基督，基督是一切。第二，这个建造完全是在地方上显出来。第三，这个建造完全是在配搭里实行的。”

　　因着倪弟兄得了启示，在一九四〇年，上海召会就有了执事室的设立。这是我们中间执事室设立的肇始，是为着实行配搭的事奉。我从倪弟兄得了这启示，就相当注意这件事。倪弟兄不仅设立执事室，也在那里带领执事们事奉，带领长老们治理。倪弟兄把自己全然摆在其中，执事的事他作，长老的事他也作，但都不是代替他们作，乃是在那里带领他们作。那时有所谓“接纳圣徒”的手续，连这样的事，他都亲自带着作。他在那里亲自办理接纳的手续，给执事和长老们看。他清楚要实行建造召会，他得亲自作，并且带领长老和执事们一同作。到了这时候，我能说这蓝图也向我开启了。

　　总结来说，我从倪弟兄得着两大异象。第一，是在一九三三年，看见基督是一切，作我们的生命。要经历这件事，就必须经历基督的死而复活。这是一九三四年的事。第二，是在一九四〇年，看见了召会建造的异象。一九四〇年，我回到北方，从那时起，在北方的召会也整个改观了。因着我自己受了这个带领，我就把自己摆在同样的实行里，带着执事们作，也带着长老们作。同时，设立执事室，操练配搭事奉，以实行这个实际的建造。这些都是我从倪弟兄所看见的。

看见召会历史的轮廓

承继了二千年来属灵的丰富

　　可以说，倪弟兄对二千年来召会的历史了如指掌。他能清楚告诉人，某件事的发生是基于什么原因，是什么人，在什么时候、什么地方发生的。他并且能告诉人，这事记载在那一本书里。这的确是一件惊人的事，也是我亲自看见的。倪弟兄把二千年来，不光是基督教，连天主教在内，那些属灵的东西，全都承接过来。就如我们把盖恩夫人（Madame Guyon）的《馨香的没药》、《简易祈祷法》，和康伯（Francois La Combe）神父的著作翻成中文，都是倪弟兄介绍并传给我们的。我头一次到上海，在他那里作客的期间，他就把整个轮廓都讲给我听。

　　一九三四年一月，在上海有一次特别聚会。他在那个聚会里所释放的，都是很重大、很宝贵的信息。其中有一篇说到“我们是什么”。他在那个聚会中，站起来问了一个问题说，“我们是什么？”然后，他就释放了一篇很长的信息，说到召会历史，从使徒约翰说起，一直说到我们身上。在这二千年间，历代属灵的东西，历代属灵的人物，他几乎都提到了。他告诉我们，什么时代出了什么属灵的人，有什么属灵的价值。那些属灵的人物，为什么我们取他这一点，而不要那一点，他都清楚地向我们指出。那时参加聚会的同工们，都还相当年轻，听到这些，没有一个不感到惊讶。主就这样借着倪弟兄，将二千年来属灵的丰富，全数向我们开启，使我们有了清楚地轮廓。

　　那段时间，我们和倪弟兄的谈论非常多。我们几乎天天都和他在一起，他就一再的讲给我们听。他对我们说，“弟兄，我们不是各公会中的任何一派，但我们又有所有各派的一部分。”他说，我们并不是浸信会，但我们实行受浸；我们也不是圣洁会，但我们注重圣洁；我们一点也不是天主教，但是盖恩夫人属灵的东西，我们也接受。借着他的交通，使我的眼睛一再被打开，得知一切属灵的丰富。他还从慕安得烈（Andrew Murray），一路说到宾路易师母（Mrs. Jesse Penn－Lewis）。二千年来属灵的事物，不管何种派别的人，他都向我们解明。这是第一点。

一切属灵的丰富，都是为着召会

　　倪弟兄举了许多例子，说到一切属灵的丰富，在神的心意中，都是为着召会。然而，已过二千年来，从使徒们过去后，却少有人注意召会的事，乃是一直到了一八二八年，达秘（J. N. Darby）弟兄被主兴起，才注意到这件事。他告诉我们，从使徒以来直到今天，没有一个人的恩赐超过达秘。我们要感谢主，把这么大的恩赐赐给召会。西方的基督教，为着主赐下卫斯理约翰（John Wesley）这个恩赐而感谢主，但达秘的恩赐比卫斯理约翰更大。只可惜，西方的基督教，只认识卫斯理约翰，但不太认识达秘。

　　我们对召会的认识和注意，相当得力于达秘的帮助。然而，召会的问题在整个西方的基督教中，却是相当的混乱。这主要是由于弟兄会产生许多分裂所造成的。因这缘故，整个西方基督教几乎都无法再摸召会的事。对于召会的问题，只有东方像一块处女地，没有遭受过破坏，也没有被人践踏过。对主而言，在这件事上，东方是一块干净的土地。然而，我们必须谦卑的承认，达秘是神所使用的大仆人，我们不过是神所用的小仆人。从另一面看，我们不能不说，我们得助于达秘之后，是比他更有往前。我们看见了更清楚地事，就是神所要的乃是实际的召会。二千年来，神所赐与的一切属灵恩赐，都是为着建造出一个实际的召会，作为祂团体的器皿，把祂的儿子彰显出来。

　　有一天，在倪弟兄和我私下的谈话里，他要我把以弗所一章末了一节念给他听。那节说，“召会是祂的身体，是那在万有中充满万有者的丰满。”（弗一23）他说，“丰满”这辞用在这里，真像是外国话。他告诉我，你不仅要懂得召会是基督的身体，也要懂得什么叫作召会是基督的丰满。召会是基督的丰满，这意思是召会乃是基督的满溢，而满出来了。他问我能不能领会。我似乎懂，却又不太明白。于是他又说，在旧约里，神造亚当，而后从亚当里满出一个女人，就是夏娃。这个夏娃就是亚当的丰满（创二21~22）。那时，我已结婚。倪弟兄就说，他只有一个人不够丰满，我和我妻子两人在一起，这才丰满。二千年来，所有这一切属灵的丰富，都是为着让神在地上实际的得着一个团体的器皿，作祂的丰满；这乃是祂心头所喜悦的一件事。神要使祂的儿子，从这器皿里彰显出来，这器皿就是基督的表显。

一切反面的攻击、为难、批评，都与召会立场有关

　　说到召会，就在于立场和配搭；若是没有这两样，召会就是空洞、渺茫的。不说到立场，不说到配搭，召会就只有名词而没有实际。若是没有一个实际的立场，没有一个实际的配搭，召会在哪里呢？恐怕召会就只是在空气里，就像人造卫星在宇宙中漫天飞舞一样。我们要把召会固定下来，就必须有确定的立场，且要有确定的配搭，来实行事奉。若不然，召会就只是在异象里的东西，没有办法摆在实行里。要把召会摆在实行里，就必须有实际的立场和实际的配搭。

　　倪弟兄在这点上讲得很重，他说，“外面的人对我们一切的攻击，都是由于立场的问题。我们只要把召会的立场一放弃，外面的攻击就没有了。我们和基督教各个宗派、团体的冲突，那个不能和谐的地方，就在于这个立场。把立场一放弃，我们可以很属灵，并且可以到处作工，与任何人都能同工。我们只要一把立场拿出来，人就要跟我们作对。”这就给我们看见，我们前面的弟兄，从头一天在中国为主吃苦，主要就是为着这个立场的问题。

　　当初到中国来的差会，有三个是相当属灵的，内地会是第一个，宣道会算是第二，第三或许就是浸信会。换言之，内地会是相当属灵的一个差会。他们里面有位很属灵的弟兄，曾来问倪弟兄说，“难道我们内地会也是一个公会么？”倪弟兄回答说，“你们说你们不是公会，我不去辩论；但我请问，内地会是什么？你们若说，你们是一个差会，我就要再问，你们工作的结果是什么？我们都知道保罗、提摩太那一班人，受差遣出去作工，他们工作的结果乃是设立召会。他们在哥林多设立召会，在以弗所设立召会，就成了在哥林多的召会，在以弗所的召会。他们并没有设立保罗的差会，或是提摩太的差会。但是请问内地会在中国工作的结果是什么？不就是一地一地设立你们的内地会。这样，你们的内地会就代替了召会。”他们给倪弟兄问得没有话说，最后只好说，“我们慢慢的都要交出去，我们内地会要退出来，让本地得救的人成立召会。”这是内地会的人所给的答案。

　　倪弟兄说，“你们自己答复自己就够了，不必我来答复。这就证明内地会近百年来，到中国传福音的目的错了。你们来中国传福音是对的，但是那个目的是错的。”若是连内地会都如此，其他的就不必说了。许多传教士在中国带来相当属灵的帮助，也在属灵的事上，作了相当的工作，但是他们的立场不行。所以，我们所有的冲突，都是冲突在这立场的问题上。我们所受的苦，以及所有从反面来的攻击、为难和批评，都是在于这个立场。我们若稍微把立场放松一点，就完全没有难处，可以到处受人欢迎。

交出来，接受配搭

　　说到召会，第一个问题是立场的问题，第二问题是配搭的问题。在我和倪弟兄同工期间，他常指给我看，说，“弟兄，你看我们大家都说奉主名聚会，都说走主的道路，跟从主，不要宗派了，但是你看看各地的召会有没有配搭，各地的同工有没有配搭？”

　　一九四八年，我们经历了所谓的“交出来”。这是发生在福州特会之后。一九四八年底，我们几位同工把广东、福建二省各地都走遍了，最后我们到了福州，在那里有三周的特会。特会结束后，我们几位同工要求倪弟兄，让我们到他家住上两周，一同有交通。那些来参加特会的弟兄姊妺，原本应当在特会结束后，回到各处去。但这个消息一出去，他们听见后竟不肯离去，就在那里苦等，盼望能一同有分。于是我去替他们求情，倪弟兄原本不答应，但我一再说这些人都不走，实在没有办法。倪弟兄只好答应，不过他说，“准他们来吧，但他们要坐在屏风外面，只有少数几位同工可以在里面，和我面对面。”倪弟兄要我负责这事，我就只好承担这事，好使众人都一同有分于那个交通。

　　凡是和倪弟兄交通过的人都知道，他是不提起任何问题的。若是有人从九点坐到十二点，不发什么问题，他也一句话都不说。那天聚会就是这样，我们和他一起聚会，他是头一个忍耐的，他一直坐着不讲话，也不发问。当时，我想这事既是我发起的，我就发问吧。我问他说，“倪弟兄，这次我们出门，走过了广州、香港、汕头、福建几个重要地方，觉得各处召会实在太乱了。你看，这到底该怎么办？”

　　他就根据我的问题，讲了一篇信息，说到没有人认识配搭。你觉得你蒙召，我觉得我也蒙召；你觉得你爱主，我觉得我也爱主；你觉得你走道路，我觉得我也走道路；你觉得你是主的仆人，我更觉得我是主的仆人。大家都是主的仆人，都愿意作主的仆人，然而大家都是各作各的，没有一点配搭，这就叫主没有路。他坐在那里最少讲了二个钟头，这一讲叫许多人声泪俱下。倪弟兄是不容易在人面前落泪的，但那次他也流泪了。那篇信息真是感动人，许多人都在那里落泪，连最刚硬的人都流了泪。

　　他讲完后就停下来，整个场面非常安静，大家都不讲话，连动都不动。在那二十几位同工中，有一位年纪稍长的姊妹，忽然从远处站起来说，“既是这样，为什么我们不立刻实行？”于是，大家马上异口同声的回应说，我们都愿意这样作，就是拼死命也愿意这样作。倪弟兄说，“好，你们若都愿意这样作，就请你们回去写条子，个个都把自己交出来。”他转头又说，“把条子统统交给李弟兄，请李弟兄替我收。”我当时也不懂交什么东西，但是这个聚会就这样开了。我们再问倪弟兄，交出来作什么？他说，“交出来就表示你们愿意接受配搭。今后你们不能单独，你们若是要单独，可以将你们的条子拿回去。凡是将条子交出来的，都要绝对接受配搭。”交出来就是从这里开始的，还不是重在将财物交出来，乃是重在将我们这个人交出来为着配搭。

　　因着上海召会在一九四六年至一九四七年有了复兴，西北、东北、华北、连华中都有人愿意到上海寻求交通。我们就要求倪弟兄也在场。他在一次聚会中，直接提起“交出来”是为着配搭。倪弟兄在他的谈话里，给我们看见，仇敌对我们外面的攻击，就是立场的问题；而我们内部彼此间的难处，就是配搭的问题。仇敌所作的是要把我们的立场打掉，并且破坏我们的配搭。二千年来，仇敌一直在作这样的事。

　　论属灵，我们充其量和二千年来属灵的人是一样的，我们不会比盖恩夫人再属灵，我们讲十字架的同死，也不会超过宾路易师母。然而我们要看见，今天主把我们兴起来，不是为着属灵，也不是为着十字架的同死，主兴起我们主要的乃是为着召会。

　　一九三三年到一九三四年，倪弟兄带我看见基督，并经历基督的死而复活。一九四〇年，他给我看见召会建造的蓝图。到了一九四二年，我不仅清楚了，也有非常深刻的经历，看见我们承受这二千年来属灵的丰富，是为着建造召会。要经历召会的建造，有两个具体且实际的点，就是确实地立场和实际的配搭。如同人要盖造房屋，材料都有了，但是还要问这房屋要盖在那里，这就是立场问题。若是光有材料，而没有确定的基地，是无法盖造的。此外，若是有了确定的立场，但所有的材料不能配在一起，这房屋仍是无法盖造。这是很浅显的例子。今天要盖一栋房子，不光是材料的问题，还要有确定的立场，并且要将所有的材料，实际的配合在一起。

仇敌的诡计─消除召会的立场，打破配搭的和谐

　　盼望我们一同事奉的人，都能有清楚地看见。我能在主面前说，我没有任何意思要和人闹意见，闹血气。我乃是知道主在这末了的世代，托付我所作的是什么。我也知道主在东方兴起倪弟兄的职事，那个付托是什么。我更知道我和他配搭是为着什么；这一切都是为着召会的建造。

　　有的人也许在这配搭里喜乐的带人得救，但他不懂得配搭的目的。当他们这样喜乐的带人得救，而不妨碍这配搭时，他们不会有任何问题。然而，一旦妨碍这个配搭时，他们就要引起问题了。要知道建造召会的蓝图，是我们前面的弟兄从主看见的。我们请人来帮忙，并不是要人来帮我们画蓝图、改蓝图，因为这个蓝图早就已经定好了。我们乃是拿着这蓝图，并且按照这蓝图施工。我们请人来帮忙，是要请人按这蓝图施工。比方，我们请了一个高明的油漆匠，他若告诉我们怎样油漆，可以维持三、五年，这是我们所接受的。或者我们请了一位高明的木匠，作了一个实用又耐用的玻璃窗，这也是我们接受的，并且我们觉得非常满意。然而，若是他嫌图样不好，要改变门窗的设计，这就不行。那些来帮忙的人，只能在技术上帮忙，不能变更我们的蓝图。

　　一九五五年，史百克（T. Austin－Sparks）弟兄到台湾来，的确受到我们的欢迎。然而，他一九五七年再来之后，我们就拒绝他了。因为一九五五年他来，是给我们属灵技术上的帮助，这叫我们非常感激。但是到了一九五七年，他第二次来，不仅对我们没有属灵上的帮助，还要改我们的蓝图，要改变我们的立场，这是我们不能接受的。

　　我们必须清楚，我们什么地方需要人的帮助。我们在许多方面，在属灵的技术上，的确有所缺欠，需要人的帮助；但论到建造召会的蓝图，也就是立场和配搭的路，我们不需要人给我们帮助。很可惜，那些来帮助我们的人，不仅想在属灵的技术上帮助我们，还想更改我们的蓝图。这三百年来，在生命上给人帮助的，莫过于盖恩夫人。盖恩夫人的确给人属灵的帮助，这是谁都不能否认的。然而，她在天主教的影响之下，到马利亚像前去敬拜；关于这点，我们就不能认同。我们知道盖恩夫人在属灵上，是一点也没有问题，我们也绝对接受；但是她所走的路，比方到马利亚像前敬拜，到天主教里作弥撒等，我们一点也无法接受。

　　我们可以从任何一个人，任何一班人，任何一派人接受属灵的帮助；但是关于召会建造的立场和配搭的蓝图，早在二十年前，就已经非常清楚了，是别人无法更动的。我要再次强调，在属灵的分量、身量，和属灵的技术上，我们实在需要从别人得帮助，并且是越多越好。然而，只要一牵涉到我们的蓝图，想要改变召会的立场与配搭这条路的，我们全数不接受。因为这是主在这个时代，把我们兴起来的使命。

　　二千年来，有相当多属灵的弟兄，如慕安得烈（Andrew Murray）就是一位。他所著的“住在基督里”、“内在生活”等，都很畅销。这就证明人在那里追求属灵。若是没有人注意属灵，这些书不会有人买，也不会有那么多的发行量。然而，我们要问，召会在哪里？今天所谓的属灵已经够多了，不需要我们再来锦上添花。但是在这末后的时代，主要成就祂心中的旨意；即便不是神全体的儿女都关心这件事，祂也实在愿意找到少数余民来完成祂的心愿。祂的旨意乃是要我们在一个个地方，有确定的立场，有实际的配搭，好叫祂得着一个实际的显现，作祂儿子的一个身体。这乃是神的心意。

　　我们并不是在一九五〇、一九六〇年代之后，才清楚召会的立场和配搭。事实上，倪弟兄早就给了我们这蓝图，使我们清楚往前的路。所以，凡是在技术上，在属灵的分量上，要给我们帮助的，我们都欢迎，因为我们的确有所缺乏。但关系到这蓝图的，也就是在立场上、在配搭上，想要改变我们，那是不必要的，甚至是徒劳无益的，而且只有伤害众人的感情。若是史弟兄第二次来，和他第一次来一样，只在技术上教导我们，相信今天我们还会继续邀请他来，因为这是我们需要的。然而他第二次来，事实上，就是要改我们的蓝图，改我们的立场，影响我们的配搭。在他和我个人的谈话中，所有的争论都是在这个点上。从那时候起，这个风波就越加剧烈。

　　多少年来，倪弟兄带领我们认识的，就在于这两点。当他一九三九年，从欧洲回来的时候，召聚了一次特别聚会。在聚会中，他一再的讲基督的身体，和身体的建造。他所讲的并不是理论的身体，而是能够实行的身体。然而，这个实行在哪里？这个实行就是在地上有确定的立场，并有实际的配搭，叫大家成为一个团体的器皿，作基督的身体。这就是我们的异象，我们的目标。今天，这个异象和看见是更清楚了。然而，所有的难处就在于立场和配搭。这乃是要害。我们起来所争执的，撒但在这里所破坏的，就在这两个点上。近几年来，我们在这两方面遭受的攻击是相当的多，但我明白这一切都是属灵的争战。

复兴的律

　　接着，我们来看一点关于复兴的律。要知道，我们里面每一种心情的感觉，和我们外面每一个环境的遭遇，都是一个信号、一个返照、一个根据，要叫我们再一次得着复兴，再一次享受基督。提多三5说到“圣灵的更新”，这是我们里面的故事，说出圣灵在我们里面作更新的工作。更新就是复兴，圣灵的更新就是圣灵的复兴。圣灵在我们里面所作的工作，乃是从我们得救之后，就一再的更新、复兴我们。这是圣灵在我们里面作的。

　　林后四16说，“我们外面的人虽然在毁坏，我们里面的人却日日在更新。”我们从上文的7~9可以看见，这里的毁坏是指环境说的。我们有一个宝贝放在我们这瓦器里，要显明这超越的能力是属于神。虽然被人打倒了，却不至灭亡（9）。有种种难处临到我们，毁坏我们外面的人，但这都不过是叫我们里面的人能日日更新。这也就是复兴。所以提多三5，圣灵的更新，是指着我们里头的故事；林后四16，外面的人被毁坏，是指着我们外面的环境。里面圣灵的工作，是为着更新；外面环境的毁坏，也是为着更新。这更新就是复兴。

　　所以，我们里头每一种心情的感觉，外面每一个环境上的遭遇，都是一个信号，告诉我们需要再一次的更新，再一次的复兴。这复兴的路程，是照着我们所感觉的，和我们遭遇的环境，使我们再一次经历基督，再一次得着复兴。在这过程中，如果我们经历的是痛苦，我们遭遇的也是痛苦，我们就应该在这痛苦中，经历基督作喜乐。如果我们的环境是压迫，我们就该在这个压迫下，经历基督作我们的喜乐。我们乃是这样跟随圣灵在里面所作的。借着我们心里的感觉，并借着神在外面所作，我们环境上的遭遇，一次又一次的经历基督，得着基督，使我们得更新，也就是得着复兴。

　　这些话需要我们众人带回去实际的操练。我们越操练，就越得着更新。换句话说，我们越操练，就越经历基督，我们里面就越有基督的生命。这该是天天、时时的事。我们每一种心情上的感觉，每一个环境上的遭遇，都该成为一个根据、一个信号，叫我们经历基督。每一次我们得着基督，我们就得着更新，也就得着复兴。如同我们每一次吃饭、喝水，都得着加力和复兴一样。我们乃是这样维持生存，并长大茁壮。我们属灵的生命和我们肉身的生命，在这点上，原则是一样的。

　　一九六〇年九月二十七日讲于台北

召会的立场和实际的配搭

　　本篇信息要从弟兄们到南洋各地看见的难处与问题，说到召会的立场与配搭，以及一些复兴的律。弟兄们所看见的难处主要在于两方面，就是召会的立场和事奉配搭。今天，少年弟兄姊妹若真答应主的呼召，就需要对基督教在地上大体的情形，以及主为何在这个时代把我们兴起来，有一个概括的认识。在此，我们愿意把这个轮廓，摆在你们众人面前。这对你们将来如何走这条路，以及走得正不正确，有绝对的关系。　　三十年来，我们在东方所受的难为、攻击和折磨，多是在于立场和配搭。弟兄们在南洋各地所观察到的这两点难处，我们里头是相当阿们，也觉得这个观察是准确的。我们前面的弟兄倪柝声被主兴起，至今已有四十年。从开头没有多久，他就从主领受清楚地异象，并且将这异象带给我。就这一面说，我的确是个蒙怜悯的人。我得救后，受主吸引，起来爱主、追求主，也肯为主撇下一切。然而我必须承认，在与倪弟兄交通之前，我一点也没有异象，我只是里头爱主，里头感觉有主的同在。　　到了一九三三年，那时在烟台的聚会已经开始一年多。我里面被主焚烧得很厉害，到一个地步，甚至放下了职业。我能见证，当时我里面真是满了灵的同在。我和人接触时，实在是满了灵，也能使人受影响。然而，我却没有异象。在我决定放下职业的事上，倪弟兄给了我很强的印证。因此，我一放下职业，里头就有个感觉，必须到上海和倪弟兄交通。

看见基督是一切，是我们的生命

看见基督的死而复活

看见关于召会建造的蓝图

　　到了一九四〇年，太平洋战争之前，我又一次到上海与倪弟兄交通。不是在聚会中，也不是在训练中，乃是在私下的接触里，倪弟兄对我说，“弟兄，我手里有一张蓝图，是关乎召会的建造。”这几句话给我相当深刻的印象。我在那里一直追问，到底这张蓝图是什么？我在那里住了两个月，在我与倪弟兄私下接触时，他逐渐给我看见这蓝图。　　他的话常常是很简要，有一次他说，“弟兄，这一张蓝图，第一，基督是一切。建造召会并没有别的材料，这个材料乃是基督，基督是一切。第二，这个建造完全是在地方上显出来。第三，这个建造完全是在配搭里实行的。”　　因着倪弟兄得了启示，在一九四〇年，上海召会就有了执事室的设立。这是我们中间执事室设立的肇始，是为着实行配搭的事奉。我从倪弟兄得了这启示，就相当注意这件事。倪弟兄不仅设立执事室，也在那里带领执事们事奉，带领长老们治理。倪弟兄把自己全然摆在其中，执事的事他作，长老的事他也作，但都不是代替他们作，乃是在那里带领他们作。那时有所谓“接纳圣徒”的手续，连这样的事，他都亲自带着作。他在那里亲自办理接纳的手续，给执事和长老们看。他清楚要实行建造召会，他得亲自作，并且带领长老和执事们一同作。到了这时候，我能说这蓝图也向我开启了。　　总结来说，我从倪弟兄得着两大异象。第一，是在一九三三年，看见基督是一切，作我们的生命。要经历这件事，就必须经历基督的死而复活。这是一九三四年的事。第二，是在一九四〇年，看见了召会建造的异象。一九四〇年，我回到北方，从那时起，在北方的召会也整个改观了。因着我自己受了这个带领，我就把自己摆在同样的实行里，带着执事们作，也带着长老们作。同时，设立执事室，操练配搭事奉，以实行这个实际的建造。这些都是我从倪弟兄所看见的。

看见召会历史的轮廓

承继了二千年来属灵的丰富

　　另一面，在我和倪弟兄的接触里，他清楚给我看见两点，是我们需要注意的。首先，他把二千年来召会历史的整个轮廓告诉了我。他借着阅读属灵书报、传记、召会历史等书籍，把二千年来召会所得到的好处，统统承接过来。二千年来，不光是基督教，连天主教在内，那些属灵的信息、书刊、传记、和历史的要点，倪弟兄都非常熟悉。若是要考试，他绝对能考第一。据我所知，连弟兄会中的弟兄们，和倪弟兄谈起弟兄会的事，都还不如倪弟兄那样清楚、熟悉。　　可以说，倪弟兄对二千年来召会的历史了如指掌。他能清楚告诉人，某件事的发生是基于什么原因，是什么人，在什么时候、什么地方发生的。他并且能告诉人，这事记载在那一本书里。这的确是一件惊人的事，也是我亲自看见的。倪弟兄把二千年来，不光是基督教，连天主教在内，那些属灵的东西，全都承接过来。就如我们把盖恩夫人（Madame Guyon）的《馨香的没药》、《简易祈祷法》，和康伯（Francois La Combe）神父的著作翻成中文，都是倪弟兄介绍并传给我们的。我头一次到上海，在他那里作客的期间，他就把整个轮廓都讲给我听。　　一九三四年一月，在上海有一次特别聚会。他在那个聚会里所释放的，都是很重大、很宝贵的信息。其中有一篇说到“我们是什么”。他在那个聚会中，站起来问了一个问题说，“我们是什么？”然后，他就释放了一篇很长的信息，说到召会历史，从使徒约翰说起，一直说到我们身上。在这二千年间，历代属灵的东西，历代属灵的人物，他几乎都提到了。他告诉我们，什么时代出了什么属灵的人，有什么属灵的价值。那些属灵的人物，为什么我们取他这一点，而不要那一点，他都清楚地向我们指出。那时参加聚会的同工们，都还相当年轻，听到这些，没有一个不感到惊讶。主就这样借着倪弟兄，将二千年来属灵的丰富，全数向我们开启，使我们有了清楚地轮廓。　　那段时间，我们和倪弟兄的谈论非常多。我们几乎天天都和他在一起，他就一再的讲给我们听。他对我们说，“弟兄，我们不是各公会中的任何一派，但我们又有所有各派的一部分。”他说，我们并不是浸信会，但我们实行受浸；我们也不是圣洁会，但我们注重圣洁；我们一点也不是天主教，但是盖恩夫人属灵的东西，我们也接受。借着他的交通，使我的眼睛一再被打开，得知一切属灵的丰富。他还从慕安得烈（Andrew Murray），一路说到宾路易师母（Mrs. Jesse Penn－Lewis）。二千年来属灵的事物，不管何种派别的人，他都向我们解明。这是第一点。
--------本段经节汇集--------
何西阿书一章（略，若需要被汇集，请勾选“不忽略整章”）
何西阿书二章（略，若需要被汇集，请勾选“不忽略整章”）
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一切属灵的丰富，都是为着召会

　　第二，倪弟兄说，我们接受所有这些属灵的丰富，一点也没有问题。然而，我们在这时代被主兴起来，不仅仅是为了承接二千年来属灵的丰富。我们被主兴起来，承接这些丰富，乃是为着召会。倪弟兄看得非常清楚，在主的心意中，所有属灵的丰富，都是为着召会。然而很可惜，有的人有了部分的经历，就采取那一部分，为着个人的属灵。比如，圣洁是为着召会，但是圣洁派的人注重圣洁，只是为着他们的属灵。他们只懂得个人属灵，不懂得属灵是为着召会。再以受浸作比方，连受浸这件事，也是为着召会。但是浸信会仅仅取用受浸的真理，为着他们个人的得救。他们把这件事，从召会身上切开，光注重受浸，而把召会改成了浸信会。　　倪弟兄举了许多例子，说到一切属灵的丰富，在神的心意中，都是为着召会。然而，已过二千年来，从使徒们过去后，却少有人注意召会的事，乃是一直到了一八二八年，达秘（J. N. Darby）弟兄被主兴起，才注意到这件事。他告诉我们，从使徒以来直到今天，没有一个人的恩赐超过达秘。我们要感谢主，把这么大的恩赐赐给召会。西方的基督教，为着主赐下卫斯理约翰（John Wesley）这个恩赐而感谢主，但达秘的恩赐比卫斯理约翰更大。只可惜，西方的基督教，只认识卫斯理约翰，但不太认识达秘。　　我们对召会的认识和注意，相当得力于达秘的帮助。然而，召会的问题在整个西方的基督教中，却是相当的混乱。这主要是由于弟兄会产生许多分裂所造成的。因这缘故，整个西方基督教几乎都无法再摸召会的事。对于召会的问题，只有东方像一块处女地，没有遭受过破坏，也没有被人践踏过。对主而言，在这件事上，东方是一块干净的土地。然而，我们必须谦卑的承认，达秘是神所使用的大仆人，我们不过是神所用的小仆人。从另一面看，我们不能不说，我们得助于达秘之后，是比他更有往前。我们看见了更清楚地事，就是神所要的乃是实际的召会。二千年来，神所赐与的一切属灵恩赐，都是为着建造出一个实际的召会，作为祂团体的器皿，把祂的儿子彰显出来。　　有一天，在倪弟兄和我私下的谈话里，他要我把以弗所一章末了一节念给他听。那节说，“召会是祂的身体，是那在万有中充满万有者的丰满。”（弗一23）他说，“丰满”这辞用在这里，真像是外国话。他告诉我，你不仅要懂得召会是基督的身体，也要懂得什么叫作召会是基督的丰满。召会是基督的丰满，这意思是召会乃是基督的满溢，而满出来了。他问我能不能领会。我似乎懂，却又不太明白。于是他又说，在旧约里，神造亚当，而后从亚当里满出一个女人，就是夏娃。这个夏娃就是亚当的丰满（创二21~22）。那时，我已结婚。倪弟兄就说，他只有一个人不够丰满，我和我妻子两人在一起，这才丰满。二千年来，所有这一切属灵的丰富，都是为着让神在地上实际的得着一个团体的器皿，作祂的丰满；这乃是祂心头所喜悦的一件事。神要使祂的儿子，从这器皿里彰显出来，这器皿就是基督的表显。
--------本段经节汇集--------
以弗所书一章（略，若需要被汇集，请勾选“不忽略整章”）

弗1:23

召会是祂的身体，是那在万有中充满万有者的丰满。

创2:21

耶和华神使那人沉睡，他就睡了，于是取了他的一条肋骨，又把肉在原处合起来。

创2:22

耶和华神就用那人身上所取的肋骨，建造成一个女人，领她到那人跟前。

创世记一章（略，若需要被汇集，请勾选“不忽略整章”）
创世记一章（略，若需要被汇集，请勾选“不忽略整章”）
创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
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一切反面的攻击、为难、批评，都与召会立场有关

　　倪弟兄接着说，我们所吃的苦，所受的折磨，一点不在于我们有什么问题。我们承继了二千年来所有属灵的东西，无论我们给人什么，他们都是欢迎的。好比，中国有许多基督徒，连盖恩夫人的名字都不知道，那里能从她得着属灵的帮助。我们若是将她的著作─“馨香的没药”翻译出来造就人，那就太好了。我们给人看见盖恩夫人那种对世界的舍弃，自愿拣选十字架的生活态度，任谁都会欢迎。然后，我们再把史密斯夫人（Mrs. Hannah Smith）的东西搬出来，把慕安得烈、宾路易师母的东西搬出来，把历代属灵的东西搬出来，这必是所有的人都欢迎的。在这些事上我们不需要争战，也没有为难。我们所有的苦楚，都是在于召会这件事，都在于我们说所有属灵的丰富都为着召会，也在召会之中。　　说到召会，就在于立场和配搭；若是没有这两样，召会就是空洞、渺茫的。不说到立场，不说到配搭，召会就只有名词而没有实际。若是没有一个实际的立场，没有一个实际的配搭，召会在哪里呢？恐怕召会就只是在空气里，就像人造卫星在宇宙中漫天飞舞一样。我们要把召会固定下来，就必须有确定的立场，且要有确定的配搭，来实行事奉。若不然，召会就只是在异象里的东西，没有办法摆在实行里。要把召会摆在实行里，就必须有实际的立场和实际的配搭。　　倪弟兄在这点上讲得很重，他说，“外面的人对我们一切的攻击，都是由于立场的问题。我们只要把召会的立场一放弃，外面的攻击就没有了。我们和基督教各个宗派、团体的冲突，那个不能和谐的地方，就在于这个立场。把立场一放弃，我们可以很属灵，并且可以到处作工，与任何人都能同工。我们只要一把立场拿出来，人就要跟我们作对。”这就给我们看见，我们前面的弟兄，从头一天在中国为主吃苦，主要就是为着这个立场的问题。　　当初到中国来的差会，有三个是相当属灵的，内地会是第一个，宣道会算是第二，第三或许就是浸信会。换言之，内地会是相当属灵的一个差会。他们里面有位很属灵的弟兄，曾来问倪弟兄说，“难道我们内地会也是一个公会么？”倪弟兄回答说，“你们说你们不是公会，我不去辩论；但我请问，内地会是什么？你们若说，你们是一个差会，我就要再问，你们工作的结果是什么？我们都知道保罗、提摩太那一班人，受差遣出去作工，他们工作的结果乃是设立召会。他们在哥林多设立召会，在以弗所设立召会，就成了在哥林多的召会，在以弗所的召会。他们并没有设立保罗的差会，或是提摩太的差会。但是请问内地会在中国工作的结果是什么？不就是一地一地设立你们的内地会。这样，你们的内地会就代替了召会。”他们给倪弟兄问得没有话说，最后只好说，“我们慢慢的都要交出去，我们内地会要退出来，让本地得救的人成立召会。”这是内地会的人所给的答案。　　倪弟兄说，“你们自己答复自己就够了，不必我来答复。这就证明内地会近百年来，到中国传福音的目的错了。你们来中国传福音是对的，但是那个目的是错的。”若是连内地会都如此，其他的就不必说了。许多传教士在中国带来相当属灵的帮助，也在属灵的事上，作了相当的工作，但是他们的立场不行。所以，我们所有的冲突，都是冲突在这立场的问题上。我们所受的苦，以及所有从反面来的攻击、为难和批评，都是在于这个立场。我们若稍微把立场放松一点，就完全没有难处，可以到处受人欢迎。

交出来，接受配搭

　　说到召会，第一个问题是立场的问题，第二问题是配搭的问题。在我和倪弟兄同工期间，他常指给我看，说，“弟兄，你看我们大家都说奉主名聚会，都说走主的道路，跟从主，不要宗派了，但是你看看各地的召会有没有配搭，各地的同工有没有配搭？”　　一九四八年，我们经历了所谓的“交出来”。这是发生在福州特会之后。一九四八年底，我们几位同工把广东、福建二省各地都走遍了，最后我们到了福州，在那里有三周的特会。特会结束后，我们几位同工要求倪弟兄，让我们到他家住上两周，一同有交通。那些来参加特会的弟兄姊妺，原本应当在特会结束后，回到各处去。但这个消息一出去，他们听见后竟不肯离去，就在那里苦等，盼望能一同有分。于是我去替他们求情，倪弟兄原本不答应，但我一再说这些人都不走，实在没有办法。倪弟兄只好答应，不过他说，“准他们来吧，但他们要坐在屏风外面，只有少数几位同工可以在里面，和我面对面。”倪弟兄要我负责这事，我就只好承担这事，好使众人都一同有分于那个交通。　　凡是和倪弟兄交通过的人都知道，他是不提起任何问题的。若是有人从九点坐到十二点，不发什么问题，他也一句话都不说。那天聚会就是这样，我们和他一起聚会，他是头一个忍耐的，他一直坐着不讲话，也不发问。当时，我想这事既是我发起的，我就发问吧。我问他说，“倪弟兄，这次我们出门，走过了广州、香港、汕头、福建几个重要地方，觉得各处召会实在太乱了。你看，这到底该怎么办？”　　他就根据我的问题，讲了一篇信息，说到没有人认识配搭。你觉得你蒙召，我觉得我也蒙召；你觉得你爱主，我觉得我也爱主；你觉得你走道路，我觉得我也走道路；你觉得你是主的仆人，我更觉得我是主的仆人。大家都是主的仆人，都愿意作主的仆人，然而大家都是各作各的，没有一点配搭，这就叫主没有路。他坐在那里最少讲了二个钟头，这一讲叫许多人声泪俱下。倪弟兄是不容易在人面前落泪的，但那次他也流泪了。那篇信息真是感动人，许多人都在那里落泪，连最刚硬的人都流了泪。　　他讲完后就停下来，整个场面非常安静，大家都不讲话，连动都不动。在那二十几位同工中，有一位年纪稍长的姊妹，忽然从远处站起来说，“既是这样，为什么我们不立刻实行？”于是，大家马上异口同声的回应说，我们都愿意这样作，就是拼死命也愿意这样作。倪弟兄说，“好，你们若都愿意这样作，就请你们回去写条子，个个都把自己交出来。”他转头又说，“把条子统统交给李弟兄，请李弟兄替我收。”我当时也不懂交什么东西，但是这个聚会就这样开了。我们再问倪弟兄，交出来作什么？他说，“交出来就表示你们愿意接受配搭。今后你们不能单独，你们若是要单独，可以将你们的条子拿回去。凡是将条子交出来的，都要绝对接受配搭。”交出来就是从这里开始的，还不是重在将财物交出来，乃是重在将我们这个人交出来为着配搭。　　因着上海召会在一九四六年至一九四七年有了复兴，西北、东北、华北、连华中都有人愿意到上海寻求交通。我们就要求倪弟兄也在场。他在一次聚会中，直接提起“交出来”是为着配搭。倪弟兄在他的谈话里，给我们看见，仇敌对我们外面的攻击，就是立场的问题；而我们内部彼此间的难处，就是配搭的问题。仇敌所作的是要把我们的立场打掉，并且破坏我们的配搭。二千年来，仇敌一直在作这样的事。　　论属灵，我们充其量和二千年来属灵的人是一样的，我们不会比盖恩夫人再属灵，我们讲十字架的同死，也不会超过宾路易师母。然而我们要看见，今天主把我们兴起来，不是为着属灵，也不是为着十字架的同死，主兴起我们主要的乃是为着召会。　　一九三三年到一九三四年，倪弟兄带我看见基督，并经历基督的死而复活。一九四〇年，他给我看见召会建造的蓝图。到了一九四二年，我不仅清楚了，也有非常深刻的经历，看见我们承受这二千年来属灵的丰富，是为着建造召会。要经历召会的建造，有两个具体且实际的点，就是确实地立场和实际的配搭。如同人要盖造房屋，材料都有了，但是还要问这房屋要盖在那里，这就是立场问题。若是光有材料，而没有确定的基地，是无法盖造的。此外，若是有了确定的立场，但所有的材料不能配在一起，这房屋仍是无法盖造。这是很浅显的例子。今天要盖一栋房子，不光是材料的问题，还要有确定的立场，并且要将所有的材料，实际的配合在一起。

仇敌的诡计─消除召会的立场，打破配搭的和谐

　　一九四九年，我们从大陆来到台湾，直到一九五七年之前，我们在海外是非常顺利的，没有发生立场问题，也没有配搭上不愉快的事。然而，从一九五七年开始，因着外来的影响，在台湾的众召会发生了立场问题，也发生了配搭问题。我回到主面前，回顾我所受的带领，我里面非常清楚，这是仇敌的诡计。仇敌千方百计所作的，就是要消除召会的立场，打破配搭的和谐。仇敌的诡计就在这里，他不怕人属灵，却恨恶召会在正确立场上的建造。　　盼望我们一同事奉的人，都能有清楚地看见。我能在主面前说，我没有任何意思要和人闹意见，闹血气。我乃是知道主在这末了的世代，托付我所作的是什么。我也知道主在东方兴起倪弟兄的职事，那个付托是什么。我更知道我和他配搭是为着什么；这一切都是为着召会的建造。　　有的人也许在这配搭里喜乐的带人得救，但他不懂得配搭的目的。当他们这样喜乐的带人得救，而不妨碍这配搭时，他们不会有任何问题。然而，一旦妨碍这个配搭时，他们就要引起问题了。要知道建造召会的蓝图，是我们前面的弟兄从主看见的。我们请人来帮忙，并不是要人来帮我们画蓝图、改蓝图，因为这个蓝图早就已经定好了。我们乃是拿着这蓝图，并且按照这蓝图施工。我们请人来帮忙，是要请人按这蓝图施工。比方，我们请了一个高明的油漆匠，他若告诉我们怎样油漆，可以维持三、五年，这是我们所接受的。或者我们请了一位高明的木匠，作了一个实用又耐用的玻璃窗，这也是我们接受的，并且我们觉得非常满意。然而，若是他嫌图样不好，要改变门窗的设计，这就不行。那些来帮忙的人，只能在技术上帮忙，不能变更我们的蓝图。　　一九五五年，史百克（T. Austin－Sparks）弟兄到台湾来，的确受到我们的欢迎。然而，他一九五七年再来之后，我们就拒绝他了。因为一九五五年他来，是给我们属灵技术上的帮助，这叫我们非常感激。但是到了一九五七年，他第二次来，不仅对我们没有属灵上的帮助，还要改我们的蓝图，要改变我们的立场，这是我们不能接受的。　　我们必须清楚，我们什么地方需要人的帮助。我们在许多方面，在属灵的技术上，的确有所缺欠，需要人的帮助；但论到建造召会的蓝图，也就是立场和配搭的路，我们不需要人给我们帮助。很可惜，那些来帮助我们的人，不仅想在属灵的技术上帮助我们，还想更改我们的蓝图。这三百年来，在生命上给人帮助的，莫过于盖恩夫人。盖恩夫人的确给人属灵的帮助，这是谁都不能否认的。然而，她在天主教的影响之下，到马利亚像前去敬拜；关于这点，我们就不能认同。我们知道盖恩夫人在属灵上，是一点也没有问题，我们也绝对接受；但是她所走的路，比方到马利亚像前敬拜，到天主教里作弥撒等，我们一点也无法接受。　　我们可以从任何一个人，任何一班人，任何一派人接受属灵的帮助；但是关于召会建造的立场和配搭的蓝图，早在二十年前，就已经非常清楚了，是别人无法更动的。我要再次强调，在属灵的分量、身量，和属灵的技术上，我们实在需要从别人得帮助，并且是越多越好。然而，只要一牵涉到我们的蓝图，想要改变召会的立场与配搭这条路的，我们全数不接受。因为这是主在这个时代，把我们兴起来的使命。
--------本段经节汇集--------
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　　二千年来，有相当多属灵的弟兄，如慕安得烈（Andrew Murray）就是一位。他所著的“住在基督里”、“内在生活”等，都很畅销。这就证明人在那里追求属灵。若是没有人注意属灵，这些书不会有人买，也不会有那么多的发行量。然而，我们要问，召会在哪里？今天所谓的属灵已经够多了，不需要我们再来锦上添花。但是在这末后的时代，主要成就祂心中的旨意；即便不是神全体的儿女都关心这件事，祂也实在愿意找到少数余民来完成祂的心愿。祂的旨意乃是要我们在一个个地方，有确定的立场，有实际的配搭，好叫祂得着一个实际的显现，作祂儿子的一个身体。这乃是神的心意。　　我们并不是在一九五〇、一九六〇年代之后，才清楚召会的立场和配搭。事实上，倪弟兄早就给了我们这蓝图，使我们清楚往前的路。所以，凡是在技术上，在属灵的分量上，要给我们帮助的，我们都欢迎，因为我们的确有所缺乏。但关系到这蓝图的，也就是在立场上、在配搭上，想要改变我们，那是不必要的，甚至是徒劳无益的，而且只有伤害众人的感情。若是史弟兄第二次来，和他第一次来一样，只在技术上教导我们，相信今天我们还会继续邀请他来，因为这是我们需要的。然而他第二次来，事实上，就是要改我们的蓝图，改我们的立场，影响我们的配搭。在他和我个人的谈话中，所有的争论都是在这个点上。从那时候起，这个风波就越加剧烈。　　多少年来，倪弟兄带领我们认识的，就在于这两点。当他一九三九年，从欧洲回来的时候，召聚了一次特别聚会。在聚会中，他一再的讲基督的身体，和身体的建造。他所讲的并不是理论的身体，而是能够实行的身体。然而，这个实行在哪里？这个实行就是在地上有确定的立场，并有实际的配搭，叫大家成为一个团体的器皿，作基督的身体。这就是我们的异象，我们的目标。今天，这个异象和看见是更清楚了。然而，所有的难处就在于立场和配搭。这乃是要害。我们起来所争执的，撒但在这里所破坏的，就在这两个点上。近几年来，我们在这两方面遭受的攻击是相当的多，但我明白这一切都是属灵的争战。

复兴的律

多3:5

祂便救了我们，并不是本于我们所成就的义行，乃是照着祂的怜悯，借着重生的洗涤，和圣灵的更新。

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　　林后四章十六节说，“我们外面的人虽然在毁坏，我们里面的人却日日在更新。”我们从上文的七至九节可以看见，这里的毁坏是指环境说的。我们有一个宝贝放在我们这瓦器里，要显明这超越的能力是属于神。虽然被人打倒了，却不至灭亡（9）。有种种难处临到我们，毁坏我们外面的人，但这都不过是叫我们里面的人能日日更新。这也就是复兴。所以提多三章五节，圣灵的更新，是指着我们里头的故事；林后四章十六节，外面的人被毁坏，是指着我们外面的环境。里面圣灵的工作，是为着更新；外面环境的毁坏，也是为着更新。这更新就是复兴。
--------本段经节汇集--------

林后4:16

所以我们不丧胆，反而我们外面的人虽然在毁坏，我们里面的人却日日在更新。

林后4:9

遭逼迫，却不被撇弃；打倒了，却不至灭亡；

多3:5

祂便救了我们，并不是本于我们所成就的义行，乃是照着祂的怜悯，借着重生的洗涤，和圣灵的更新。

林后4:16

所以我们不丧胆，反而我们外面的人虽然在毁坏，我们里面的人却日日在更新。

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　　所以，我们里头每一种心情的感觉，外面每一个环境上的遭遇，都是一个信号，告诉我们需要再一次的更新，再一次的复兴。这复兴的路程，是照着我们所感觉的，和我们遭遇的环境，使我们再一次经历基督，再一次得着复兴。在这过程中，如果我们经历的是痛苦，我们遭遇的也是痛苦，我们就应该在这痛苦中，经历基督作喜乐。如果我们的环境是压迫，我们就该在这个压迫下，经历基督作我们的喜乐。我们乃是这样跟随圣灵在里面所作的。借着我们心里的感觉，并借着神在外面所作，我们环境上的遭遇，一次又一次的经历基督，得着基督，使我们得更新，也就是得着复兴。　　这些话需要我们众人带回去实际的操练。我们越操练，就越得着更新。换句话说，我们越操练，就越经历基督，我们里面就越有基督的生命。这该是天天、时时的事。我们每一种心情上的感觉，每一个环境上的遭遇，都该成为一个根据、一个信号，叫我们经历基督。每一次我们得着基督，我们就得着更新，也就得着复兴。如同我们每一次吃饭、喝水，都得着加力和复兴一样。我们乃是这样维持生存，并长大茁壮。我们属灵的生命和我们肉身的生命，在这点上，原则是一样的。　　一九六〇年九月二十七日讲于台北

THE GROUND AND THE COORDINATION OF THE CHURCH

　The difficulties, attacks, and ordeals that we have suffered for the past thirty years in the East were related mainly to the matters of the ground of the church and coordination. It has been forty years since our senior co-worker, Watchman Nee, was raised up by the Lord. Shortly after he began his ministry, he received a vision from the Lord. He gave me this vision. In this regard, I am a person who has received the Lord’s mercy. After my salvation I was drawn by the Lord to love Him and pursue Him; I was willing to forsake everything for Him. However, before I began to fellowship with Brother Nee, I did not have a vision. I simply loved the Lord and felt His presence.

　In 1933 I was drawn by the Lord to drop my job. I can testify that I was filled with the Spirit and was able to affect others, but I did not have a vision. Brother Nee gave me a strong confirmation concerning dropping my job. Hence, as soon as I left my job, I had the feeling that I must go to Shanghai and fellowship with Brother Nee.

Seeing That Christ Is Everything and That He Is Our Life

　I left Chefoo and traveled through Tientsin, Beijing, and Nanking. Finally, I arrived in Shanghai in order to fellowship with Brother Nee. The first impression I received was that Christ is everything and that He wants to be our life. Brother Nee opened my eyes to see these truths. I received much help during my first visit to Shanghai. The value of the help Brother Nee gave me can be measured only in eternity. Brother Nee was systematic in the way that he rendered help. By such leading, the Lord revealed Himself to me step by step. I was in Shanghai for less than two months, but I became very clear concerning the vision of Christ being everything and being my life. My visit to Shanghai was at the end of 1933 and the beginning of 1934.

Seeing the Death and Resurrection of Christ

　From the end of 1933 until 1940 I lived in the vision of Christ being my life and in the experience of Christ’s death and resurrection. In other words, I lived in the vista that Brother Nee opened up to me. During this period of time I also spoke concerning the church, concerning religious organizations, and concerning the center of our worshipping God. Not much of what I spoke during those years is in print. There is only a little booklet entitled The Gleanings from the Genealogy of Christ. The content of this booklet is taken from the beginning of the New Testament. It is to help young believers in their Bible reading.

Seeing the Blueprint of the Building Up of the Church

　His words were often concise. One time he said that this blueprint is, first, Christ as everything. The only material for the building up of the church is Christ; hence, Christ is everything. Second, this building is expressed in localities. And third, this building should be carried out in coordination.

　In 1940 the church in Shanghai established a deacons’ service, because of the revelation that Brother Nee had related to the administration of a local church. This beginning was for the practice of serving in coordination. Brother Nee set up the deacons’ service, and he led the deacons to serve. He also led the elders in administrating the church. Brother Nee served as a deacon and as an elder, but he did not replace the deacons or the elders; he led them in their service. At that time we had a procedure for receiving the saints, and Brother Nee personally took the lead to care for this matter. He handled the receiving of the saints in order to show the deacons and the elders how to receive the saints. He was clear that in order for us to have the practical building up of the church, he needed to be personally involved, and he needed to lead the elders and deacons by serving together with them. During this time the blueprint was unveiled to me.

　In summary, I received two great visions from Brother Nee. First, in 1933 and 1934 I saw that Christ is everything to us and that He is our life. I also saw that in order to experience Christ as everything and as our life, we must experience His death and resurrection. Second, in 1940 I saw the vision of the building up of the church. I returned to northern China in 1940, and from that time onward, the situation in the churches in northern China changed because I practiced the leading I had received. I led the deacons and the elders in their services. I also set up a deacons’ service so that everyone could learn to serve in coordination in order to carry out the building up. I received these matters from Brother Nee.

Seeing the Outline of Church History

Inheriting the Spiritual Riches of the Past Two Thousand Years

　Brother Nee had a thorough knowledge of the history of the church. He could clearly say when, where, and why a certain event happened. He could even say in which book an event was recorded. We translated several books into Chinese, such as Madame Guyon’s autobiography and Method of Prayer. We also translated the writings of Francois LaCombe. I received this outline of church history during my first trip to Shanghai while I was a guest at his home.

　In January 1934 there was a conference in Shanghai. Brother Nee gave many important and precious messages during that conference. One of the messages was entitled What Are We? In one meeting he stood up and asked, “What are we?” Then he gave a lengthy message on church history, covering the time from the apostle John to the present. He spoke concerning most of the spiritual matters and people during this period of two thousand years. He related which spiritual persons came forth during a particular time and what was their spiritual worth. He also told us why we took certain points from a person but rejected other points. The co-workers who were present in that meeting were rather young. His speaking amazed us. This was the way that the Lord used Brother Nee to open the spiritual riches from the past two thousand years of church history in order for us to have a clear outline.

　During that time we had many long discussions with Brother Nee. We spent almost every day together, and he repeated many points to us. He said that we are not a denomination among the other denominations, but we do not reject everything in the denominations. For example, he said that we are not Baptists, but we practice baptism by immersion; we are not the Holiness Church, but we pay attention to being holy; and we are not Catholics, but we accept spiritual things from Madame Guyon. Through his fellowship my eyes were opened to the spiritual riches. He also spoke concerning many spiritual people, from Andrew Murray to Mrs. Jessie Penn-Lewis. Brother Nee explained all the spiritual matters of the past two thousand years, regardless of the sect or group it concerned. This is the first point.

All the Spiritual Riches Being for the Church

　Brother Nee gave numerous examples to show that although in God’s intention spiritual riches are for the church, few believers after the apostles have paid attention to the church. It was not until 1828, when Brother J. N. Darby was raised up by the Lord, that believers saw the church. No one after the apostles surpassed Darby in his gifts. We must thank the Lord for giving such a great gift to the church. Western Christianity greatly appreciates the gift of John Wesley, but J. N. Darby’s gift was greater than that of John Wesley. However, Western Christianity knows only John Wesley, not J. N. Darby.

　Our knowledge and emphasis concerning the church should be attributed to the help that we received from J. N. Darby. However, as a result of the subsequent divisions among the Brethren, the truth concerning the church is rather confused in Western Christianity. Hence, Western Christianity hardly touches the matter of the church. Concerning the church, Eastern Christianity is like virgin soil that has not been damaged. We must humbly admit that J. N. Darby was a great servant used by God. However, after receiving help from him, we have gone further, even though we are small servants of the Lord. We have seen that God desires the church in reality. All the spiritual gifts that God has bestowed on the believers during the past two thousand years are for the building up of the church in reality as His corporate vessel to express His Son.

　One day in a private conversation, Brother Nee asked me to read the last verse of Ephesians 1. The verse says, “[The church], which is His Body, the fullness of the One who fills all in all” (v. 23). He said that the word fullness here is like a foreign word. He said that we should not know the church only as the Body of Christ but that we should know the church also as the fullness of Christ. The church being the fullness of Christ means that the church is the overflow of Christ. He also said that after God created Adam, He caused a woman, Eve, to overflow from Adam. Eve was the fullness of Adam (Gen. 2:21-22). At that time I was already married. Brother Nee told me that he, being single, did not have a fullness, but that I, having a wife, had a fullness. For two thousand years God gave spiritual riches in order to gain a corporate vessel to be His fullness. This fullness pleased God. God desired that His Son would be manifested in this vessel, and this vessel is the expression of Christ.

Attacks, Troubles, and Criticisms Being Related to the Ground of the Church

　The practice of the church depends on the ground and on coordination. Without the ground and without coordination the church cannot exist; it remains abstract. If we do not speak concerning the ground of the church and concerning coordination, the church is merely a term without reality. Both the ground and coordination are practical. In order for the church to be practical, there must be the definite ground of the church and the practical coordination to carry out the service. Without these two items the church would be merely a vision that could not be put into practice. In order for the church to be practical, there must be the practical ground and the practical coordination.

　Brother Nee said that all the attacks from outsiders were due to the matter of the ground. If we would give up the ground of the church, the attacks would cease. The ground is the one point in which we cannot be in harmony with the denominations and the other groups in Christianity. If we would give up the ground, we would still be very spiritual, and we would also be able to work with every other Christian. But when we bring up the matter of the ground, other Christians oppose us. These words indicate that our brother’s suffering in China was mainly because of the matter of the ground.

　Among the missionary groups that first went to China, three were rather spiritual: China Inland Mission, the Christian and Missionary Alliance, and the Baptist denomination. Once, a brother in China Inland Mission asked Brother Nee whether China Inland Mission was a denomination. Brother Nee replied, “If you say that you are not a denomination, I will not argue with you. However, let me ask, what is China Inland Mission? If you say that you are a missionary group, what is the result of your work? We all know that Paul, Timothy, and their companions were sent out to work, and the result of their work was the establishing of churches. They established the church in Corinth and the church in Ephesus. They did not establish Paul’s Missionary Society or Timothy’s Missionary Society. May I ask you, what is the result of China Inland Mission’s work in China? Is it not to establish China Inland Mission in many places? This shows that China Inland Mission is replacing the churches.” Eventually, the brother said that China Inland Mission would gradually hand everything over; it would withdraw and let the local believers form churches. This was the reply by someone in China Inland Mission.

　Brother Nee said that for close to a hundred years China Inland Mission had been preaching the gospel in China but that its goal was wrong. It was right to preach the gospel in China, but its goal was wrong. Many of the missionaries who went to China rendered much spiritual help to the believers. The missionaries did a substantial work in spiritual matters, but they were short in the matter of the ground. This shows that the conflicts we had with Christians were centered entirely on the matter of the ground. The sufferings we experienced, as well as the attacks, troubles, and criticisms, were all because of the ground. If we had compromised, even a little, concerning the ground of the church, we would not have had any problems, and we would have been welcomed everywhere.

Handing Ourselves Over for Coordination

　In 1948 we experienced what we called “handing over.” At the end of 1947 several co-workers visited some major cities in Kwangtung and Fukien Provinces. Then we went to Foochow for a three-week conference. Several of us co-workers asked Brother Nee to let us stay with him for two weeks after the conference in order to have some fellowship with him. The other co-workers who attended the conference were supposed to return to their localities after the conference, but after hearing of our request to Brother Nee, they refused to leave, hoping that they would be allowed to participate in the fellowship. Eventually, Brother Nee agreed that they could participate in the fellowship on the condition that they sat behind a screen. Only a few co-workers were allowed to sit face to face with him. Brother Nee asked me to be responsible for this matter.

　Those who have fellowshipped with Brother Nee know that he was never the first to raise a question. If someone would sit with him from nine to twelve o’clock, without asking a question, Brother Nee would not say a word. That was what happened in our meeting. He was very patient; he sat without saying a word or asking a question. After a while, since I was the one who initiated the fellowship, I asked, “Brother Nee, recently we traveled through Canton, Hong Kong, Swatow, and several important places in Fukien Province. We feel that the churches in these places are in confusion. What do you think should be done about this situation?”

　Based on my question, Brother Nee gave a message concerning our lack of coordination. In essence, he said that all the co-workers feel that they are called by God, that they love the Lord, and that they are taking the way of the church in their service to the Lord. However, everything is being done without any coordination. Hence, the Lord has no way to go on. Brother Nee spoke for at least two hours. His speaking brought tears to our eyes. It was rare for Brother Nee to shed tears before people, but even he wept during that fellowship. Many co-workers, even the most hardhearted, wept.

　After Brother Nee spoke, the room was quiet. No one spoke, and no one moved. Among the twenty-some co-workers who were present, an older sister suddenly stood up and said, “This being the case, why don’t we practice it right away?” Immediately, the rest of the co-workers agreed. Then Brother Nee said, “If you want to do it, you must write on a piece of paper that you will hand yourself over and give it to Brother Lee. He will collect the pieces of paper for me.” When we asked Brother Nee the purpose of our handing ourselves over, he said, “By handing yourself over, you indicate that you are willing to accept coordination. Henceforth, you cannot be individualistic. If you want to be individualistic, you can take back your piece of paper. Anyone who hands in a piece of paper must accept coordination.” That was the beginning of “handing over.” The emphasis was not on handing over our possessions but on handing over our person in order to accept coordination.

　The church in Shanghai experienced a revival during 1946 and 1947. As a result of this revival, co-workers from various places in China, including the northern and central areas, wanted to come to Shanghai to seek fellowship. We asked Brother Nee to join us for a conference in Shanghai. In one of the meetings he said that handing ourselves over was for coordination. He showed us that the enemy’s attack from outside was due to the matter of the ground and that the internal problems we had with one another were due to the matter of coordination. The enemy wants to remove the ground and destroy the coordination. He has been doing this for two thousand years.

　Brother Nee also said that we are not more spiritual than the believers who have gone before us. We are not more spiritual than Madame Guyon, and our speaking concerning our co-death with Christ does not surpass what Mrs. Penn-Lewis taught. But we must see that the Lord has raised us up not for spirituality or for teachings. The Lord has raised us up for the church.

　From 1933 to 1934 Brother Nee led me to see Christ and to experience His death and resurrection. In 1940 he showed me the blueprint for the building up of the church. By 1942 I had a deep realization that the spiritual riches of the believers who have gone before us, which we have inherited, are for the building up of the church. In order to experience the building up of the church, we must hold two concrete and practical points: a definite ground and the practical coordination. A person who wants to build a house must not only gather materials; he must also determine where to build the house. This is the matter of the ground. If he gathers materials but does not have a proper site, he cannot build a house. Furthermore, if there is a definite site, but the materials are not built together, there cannot be a house. This is obvious. In order to build a house, we need materials, a definite site, and a practical way to build the materials together.

The Stratagem of the Enemy— Annulling the Ground of the Church and Bringing Discord into the Coordination

　The serving saints need a clear vision. I have no intention to dispute or to be resentful. I know what the Lord has commissioned me to do. I also know the commission He gave to Brother Nee in his ministry in China. Furthermore, I know the purpose of my coordination with Brother Nee. These items are for the building up of the church.

　Perhaps some of the co-workers rejoice because they have brought people to salvation, but the co-workers do not understand the purpose of coordination. When we do not hinder the coordination, we do not cause any problems, but once we hinder the coordination, we cause problems. Our senior brother was the first to receive from the Lord the blueprint for the building up of the church. When we invite someone to help us build, we are not asking him to help us draw the blueprint or to change the blueprint, because the blueprint is already drawn. We are carrying out the building work according to the blueprint. When we ask someone to help us, we are asking him to carry out the building work according to the blueprint. For example, it is acceptable to hire an expert painter who knows how to do a paint job that will last three to five years. We can also accept the work of a good carpenter, but we cannot accept any complaints about the blueprint or attempts to change the design of the doors and the windows. Whoever comes to help us in the work should help us only on the technical side. He should not change our blueprint.

　In 1955 Brother T. Austin-Sparks came to Taiwan, and we welcomed him. However, after he came again in 1957, we could no longer welcome his ministry. During his first visit he helped us with spiritual matters, and we are truly grateful. However, instead of helping us during his second visit, he tried to change our blueprint, especially concerning the ground of the church. We cannot accept that.

　We must be clear concerning the areas in which we need help. We are indeed lacking in many spiritual matters, and we need to receive help from others. However, concerning the blueprint for the building up of the church, which is related to the ground of the church and the way of coordination, we do not need to receive help from others. It is regrettable that those who have come to help us have not only offered us help in spiritual matters but have also tried to change our blueprint. For the past three hundred years of church history, none of the believers who could render spiritual help to others have surpassed Madame Guyon. It is an undeniable fact that Madame Guyon has rendered spiritual help to others, but she worshipped before the statue of Mary because she was under the influence of Roman Catholicism. We cannot agree with her in this matter. We have received spiritual help from her, but we cannot accept the way that she took, such as worshipping the statue of Mary and observing mass in the Catholic Church.

　We can receive spiritual help from any person and from any group. But we became clear twenty years ago that we cannot allow anyone to change our blueprint concerning the ground of the church and the coordination for the building up of the church. I would emphasize again that in terms of spiritual weight, spiritual stature, and spiritual practices, we need to receive help from others. However, we cannot accept anyone who touches our blueprint; that is, we cannot accept someone who tries to change the way of the church ground and our coordination. Our blueprint is the commission for which the Lord has raised us up in this age.

　There have been many spiritual brothers in the history of the church. Andrew Murray is one of them. A number of his books, such as Abide in Christ and The Inner Chamber and the Inner Life, are very popular. These books prove that many believers are pursuing spirituality. If no one was pursuing spirituality, these books would not have any readership or have a large circulation. However, we must ask: where is the church? There is enough of so-called spirituality. In these last days the Lord desires to accomplish His heart’s desire. Even if not all of God’s children are concerned with the matter of the church, He is willing to have a remnant who will fulfill His heart’s desire. His desire is for us to keep the ground in many localities and to have the practical coordination so that He can have a practical expression of the Body of His Son. This is the desire of God’s heart.

　The co-workers did not become clear concerning the ground of the church and concerning coordination until the 1950s, even though Brother Nee had given us this blueprint earlier on, and it had enabled us to know our way forward. We welcome anyone who desires to help us in spiritual matters; we acknowledge our lack. However, concerning the blueprint, that is, concerning the ground and concerning coordination, it is unnecessary, even futile, for anyone to try to change us. If Brother T. Austin-Sparks’s second visit had been the same as his first visit, that is, if he had rendered us help only in spiritual matters, I believe that we would have continued to invite him until today because we need the help. However, during his second visit he wanted to change our blueprint; he wanted to change our practice concerning the ground and our coordination. In his private conversation with me, all the disputes were centered on these points. From that time onward, there was a turmoil raging among us.

　For many years Brother Nee led us to learn the ground of the church and coordination. In 1939 he returned from Europe and called a conference, in which he spoke on the Body of Christ and the building up of the church. He did not speak concerning the Body in theory but concerning our practice of the Body. Where is such a practice today? In order to have such a practice, there must be a definite ground locally, as well as a practical coordination. Then believers can become a corporate vessel to be the Body of Christ. This is our vision and our goal. This vision has become clearer to us. Problems come because of the ground and coordination. These two items are vital matters. Satan is trying to destroy these two items, and we are contending for them. In recent years we have been attacked because of these two matters. This is a spiritual warfare.

THE LAW OF REVIVAL

　Second Corinthians 4:16 says, “Though our outer man is decaying, yet our inner man is being renewed day by day.” From the context of verses 7 through 9 we can see that the decaying in verse 16 refers to the effect of the environment on us. The treasure in our earthen vessels manifests the excellency of the power of God (v. 7). Hence, we may be cast down, but we are not destroyed (v. 9). All the problems that come upon us destroy our outer man, but they cause our inner man to be renewed day by day. This is revival. The renewing of the Holy Spirit in Titus 3:5 refers to what takes place within us. The decaying of our outer man in 2 Corinthians 4:16 refers to the effect of our environment. The Holy Spirit works within us for our renewing, and the decaying of our outer man through the environment is also for our renewing. This renewing is a revival.

　Hence, everything that transpires within us and everything that we encounter in our environment tell us that we need to be renewed. In other words, we need to experience Christ and be revived according to what transpires within us and according to what we encounter in our environment. If we experience or encounter suffering, we should learn to experience Christ as our joy in suffering. If our environment is pressing on us, we should experience Christ as our joy under pressure. This is the way that we follow what the Holy Spirit is doing in us. Through the feelings in our heart and through the circumstances arranged by God in our environment, we experience and gain Christ for us to be renewed and revived.

　I hope that we will take this word and put it into practice. The more we practice, the more we will be renewed; that is, we will experience Christ and have His life. This should be our daily and moment-by-moment practice. Every feeling in our heart and everything that transpires in our environment should be the basis for us to experience Christ. Every time that we gain Christ, we are renewed and revived, just as every time we eat or drink we are strengthened and revived. Eating and drinking are the ways that we maintain our physical existence and also grow strong. This principle applies to our spiritual life as well.

召会的立场和实际的配搭

　　本篇信息要从弟兄们到南洋各地看见的难处与问题，说到召会的立场与配搭，以及一些复兴的律。弟兄们所看见的难处主要在于两方面，就是召会的立场和事奉配搭。今天，少年弟兄姊妹若真答应主的呼召，就需要对基督教在地上大体的情形，以及主为何在这个时代把我们兴起来，有一个概括的认识。在此，我们愿意把这个轮廓，摆在你们众人面前。这对你们将来如何走这条路，以及走得正不正确，有绝对的关系。

　　三十年来，我们在东方所受的难为、攻击和折磨，多是在于立场和配搭。弟兄们在南洋各地所观察到的这两点难处，我们里头是相当阿们，也觉得这个观察是准确的。我们前面的弟兄倪柝声被主兴起，至今已有四十年。从开头没有多久，他就从主领受清楚地异象，并且将这异象带给我。就这一面说，我的确是个蒙怜悯的人。我得救后，受主吸引，起来爱主、追求主，也肯为主撇下一切。然而我必须承认，在与倪弟兄交通之前，我一点也没有异象，我只是里头爱主，里头感觉有主的同在。

　　到了一九三三年，那时在烟台的聚会已经开始一年多。我里面被主焚烧得很厉害，到一个地步，甚至放下了职业。我能见证，当时我里面真是满了灵的同在。我和人接触时，实在是满了灵，也能使人受影响。然而，我却没有异象。在我决定放下职业的事上，倪弟兄给了我很强的印证。因此，我一放下职业，里头就有个感觉，必须到上海和倪弟兄交通。

　In this chapter we will fellowship concerning the ground and the coordination of the church and concerning the law of revival. The brothers who visited various places in Southeast Asia observed various problems mainly related to the ground of the church and the coordination in service. The young brothers and sisters who answer the Lord’s call need to have a broad understanding concerning the situation of Christianity and concerning the Lord’s purpose in raising us up. We would like to present a general sketch of the Lord’s purpose. This matter determines whether or not we will take this way in the future.

　The difficulties, attacks, and ordeals that we have suffered for the past thirty years in the East were related mainly to the matters of the ground of the church and coordination. It has been forty years since our senior co-worker, Watchman Nee, was raised up by the Lord. Shortly after he began his ministry, he received a vision from the Lord. He gave me this vision. In this regard, I am a person who has received the Lord’s mercy. After my salvation I was drawn by the Lord to love Him and pursue Him; I was willing to forsake everything for Him. However, before I began to fellowship with Brother Nee, I did not have a vision. I simply loved the Lord and felt His presence.

　In 1933 I was drawn by the Lord to drop my job. I can testify that I was filled with the Spirit and was able to affect others, but I did not have a vision. Brother Nee gave me a strong confirmation concerning dropping my job. Hence, as soon as I left my job, I had the feeling that I must go to Shanghai and fellowship with Brother Nee.

看见基督是一切，是我们的生命

看见基督的死而复活

　One time I went to Brother Nee’s home, and we sat together and talked. I still remember our talk that day. He said, “Brother, all our spiritual experiences are, objectively speaking, Christ Himself, but subjectively speaking, we experience His death and resurrection.” This word opened up a vision to me. Objectively, Christ is everything, and He is our life. This is a vision; it is theory. Subjectively, we experience His death and resurrection. This is practical. Brother Nee added a few words. He said that everything of the old creation, everything natural, that is, not only the evil things but also the good things, must be terminated on the cross. This is reality. Only in resurrection can we enter into everything that is in Christ and everything that is spiritual. We experience the experiences of Christ. Without Christ, that is, apart from Christ, all that we are and do are not only zero in God’s eyes but also incur His condemnation. No matter how well we serve, everything we do that is outside of Christ is a problem and will be condemned. Everything must be in Christ, and everything must be Christ. He also said that in order for everything to be in Christ and to be Christ, we must experience death and resurrection. Only in death and resurrection can we experience Christ. His words were crucial to me. I am continually understanding and experiencing this fellowship.

　From the end of 1933 until 1940 I lived in the vision of Christ being my life and in the experience of Christ’s death and resurrection. In other words, I lived in the vista that Brother Nee opened up to me. During this period of time I also spoke concerning the church, concerning religious organizations, and concerning the center of our worshipping God. Not much of what I spoke during those years is in print. There is only a little booklet entitled The Gleanings from the Genealogy of Christ. The content of this booklet is taken from the beginning of the New Testament. It is to help young believers in their Bible reading.

看见关于召会建造的蓝图

　　到了一九四〇年，太平洋战争之前，我又一次到上海与倪弟兄交通。不是在聚会中，也不是在训练中，乃是在私下的接触里，倪弟兄对我说，“弟兄，我手里有一张蓝图，是关乎召会的建造。”这几句话给我相当深刻的印象。我在那里一直追问，到底这张蓝图是什么？我在那里住了两个月，在我与倪弟兄私下接触时，他逐渐给我看见这蓝图。

　　他的话常常是很简要，有一次他说，“弟兄，这一张蓝图，第一，基督是一切。建造召会并没有别的材料，这个材料乃是基督，基督是一切。第二，这个建造完全是在地方上显出来。第三，这个建造完全是在配搭里实行的。”

　　因着倪弟兄得了启示，在一九四〇年，上海召会就有了执事室的设立。这是我们中间执事室设立的肇始，是为着实行配搭的事奉。我从倪弟兄得了这启示，就相当注意这件事。倪弟兄不仅设立执事室，也在那里带领执事们事奉，带领长老们治理。倪弟兄把自己全然摆在其中，执事的事他作，长老的事他也作，但都不是代替他们作，乃是在那里带领他们作。那时有所谓“接纳圣徒”的手续，连这样的事，他都亲自带着作。他在那里亲自办理接纳的手续，给执事和长老们看。他清楚要实行建造召会，他得亲自作，并且带领长老和执事们一同作。到了这时候，我能说这蓝图也向我开启了。

　　总结来说，我从倪弟兄得着两大异象。第一，是在一九三三年，看见基督是一切，作我们的生命。要经历这件事，就必须经历基督的死而复活。这是一九三四年的事。第二，是在一九四〇年，看见了召会建造的异象。一九四〇年，我回到北方，从那时起，在北方的召会也整个改观了。因着我自己受了这个带领，我就把自己摆在同样的实行里，带着执事们作，也带着长老们作。同时，设立执事室，操练配搭事奉，以实行这个实际的建造。这些都是我从倪弟兄所看见的。

　In 1940, before the Pacific War broke out, I went to Shanghai again in order to fellowship with Brother Nee. In a private time he told me that the blueprint for the building up of the church was in his hands. These few words gave me a deep impression, and I kept asking myself what was the blueprint. During two months of fellowship with Brother Nee he gradually showed me the blueprint.

　His words were often concise. One time he said that this blueprint is, first, Christ as everything. The only material for the building up of the church is Christ; hence, Christ is everything. Second, this building is expressed in localities. And third, this building should be carried out in coordination.

　In 1940 the church in Shanghai established a deacons’ service, because of the revelation that Brother Nee had related to the administration of a local church. This beginning was for the practice of serving in coordination. Brother Nee set up the deacons’ service, and he led the deacons to serve. He also led the elders in administrating the church. Brother Nee served as a deacon and as an elder, but he did not replace the deacons or the elders; he led them in their service. At that time we had a procedure for receiving the saints, and Brother Nee personally took the lead to care for this matter. He handled the receiving of the saints in order to show the deacons and the elders how to receive the saints. He was clear that in order for us to have the practical building up of the church, he needed to be personally involved, and he needed to lead the elders and deacons by serving together with them. During this time the blueprint was unveiled to me.

　In summary, I received two great visions from Brother Nee. First, in 1933 and 1934 I saw that Christ is everything to us and that He is our life. I also saw that in order to experience Christ as everything and as our life, we must experience His death and resurrection. Second, in 1940 I saw the vision of the building up of the church. I returned to northern China in 1940, and from that time onward, the situation in the churches in northern China changed because I practiced the leading I had received. I led the deacons and the elders in their services. I also set up a deacons’ service so that everyone could learn to serve in coordination in order to carry out the building up. I received these matters from Brother Nee.

看见召会历史的轮廓

承继了二千年来属灵的丰富

　　另一面，在我和倪弟兄的接触里，他清楚给我看见两点，是我们需要注意的。首先，他把二千年来召会历史的整个轮廓告诉了我。他借着阅读属灵书报、传记、召会历史等书籍，把二千年来召会所得到的好处，统统承接过来。二千年来，不光是基督教，连天主教在内，那些属灵的信息、书刊、传记、和历史的要点，倪弟兄都非常熟悉。若是要考试，他绝对能考第一。据我所知，连弟兄会中的弟兄们，和倪弟兄谈起弟兄会的事，都还不如倪弟兄那样清楚、熟悉。

　　可以说，倪弟兄对二千年来召会的历史了如指掌。他能清楚告诉人，某件事的发生是基于什么原因，是什么人，在什么时候、什么地方发生的。他并且能告诉人，这事记载在那一本书里。这的确是一件惊人的事，也是我亲自看见的。倪弟兄把二千年来，不光是基督教，连天主教在内，那些属灵的东西，全都承接过来。就如我们把盖恩夫人（Madame Guyon）的《馨香的没药》、《简易祈祷法》，和康伯（Francois La Combe）神父的著作翻成中文，都是倪弟兄介绍并传给我们的。我头一次到上海，在他那里作客的期间，他就把整个轮廓都讲给我听。

　　一九三四年一月，在上海有一次特别聚会。他在那个聚会里所释放的，都是很重大、很宝贵的信息。其中有一篇说到“我们是什么”。他在那个聚会中，站起来问了一个问题说，“我们是什么？”然后，他就释放了一篇很长的信息，说到召会历史，从使徒约翰说起，一直说到我们身上。在这二千年间，历代属灵的东西，历代属灵的人物，他几乎都提到了。他告诉我们，什么时代出了什么属灵的人，有什么属灵的价值。那些属灵的人物，为什么我们取他这一点，而不要那一点，他都清楚地向我们指出。那时参加聚会的同工们，都还相当年轻，听到这些，没有一个不感到惊讶。主就这样借着倪弟兄，将二千年来属灵的丰富，全数向我们开启，使我们有了清楚地轮廓。

　　那段时间，我们和倪弟兄的谈论非常多。我们几乎天天都和他在一起，他就一再的讲给我们听。他对我们说，“弟兄，我们不是各公会中的任何一派，但我们又有所有各派的一部分。”他说，我们并不是浸信会，但我们实行受浸；我们也不是圣洁会，但我们注重圣洁；我们一点也不是天主教，但是盖恩夫人属灵的东西，我们也接受。借着他的交通，使我的眼睛一再被打开，得知一切属灵的丰富。他还从慕安得烈（Andrew Murray），一路说到宾路易师母（Mrs. Jesse Penn－Lewis）。二千年来属灵的事物，不管何种派别的人，他都向我们解明。这是第一点。

　Furthermore, in my contact with Brother Nee he also showed me two points that require our attention. First, he gave me an outline of the past two thousand years of church history. Through reading spiritual books, biographies, and church history, he had inherited all the positive things received by the church. Brother Nee was very familiar with the crucial points of the messages, publications, biographies, and history of Christianity, including Catholicism. Even the brothers of the Brethren assemblies were not as clear or well versed in matters concerning the Brethren assemblies as Brother Nee.

　Brother Nee had a thorough knowledge of the history of the church. He could clearly say when, where, and why a certain event happened. He could even say in which book an event was recorded. We translated several books into Chinese, such as Madame Guyon’s autobiography and Method of Prayer. We also translated the writings of Francois LaCombe. I received this outline of church history during my first trip to Shanghai while I was a guest at his home.

　In January 1934 there was a conference in Shanghai. Brother Nee gave many important and precious messages during that conference. One of the messages was entitled What Are We? In one meeting he stood up and asked, “What are we?” Then he gave a lengthy message on church history, covering the time from the apostle John to the present. He spoke concerning most of the spiritual matters and people during this period of two thousand years. He related which spiritual persons came forth during a particular time and what was their spiritual worth. He also told us why we took certain points from a person but rejected other points. The co-workers who were present in that meeting were rather young. His speaking amazed us. This was the way that the Lord used Brother Nee to open the spiritual riches from the past two thousand years of church history in order for us to have a clear outline.

　During that time we had many long discussions with Brother Nee. We spent almost every day together, and he repeated many points to us. He said that we are not a denomination among the other denominations, but we do not reject everything in the denominations. For example, he said that we are not Baptists, but we practice baptism by immersion; we are not the Holiness Church, but we pay attention to being holy; and we are not Catholics, but we accept spiritual things from Madame Guyon. Through his fellowship my eyes were opened to the spiritual riches. He also spoke concerning many spiritual people, from Andrew Murray to Mrs. Jessie Penn-Lewis. Brother Nee explained all the spiritual matters of the past two thousand years, regardless of the sect or group it concerned. This is the first point.

一切属灵的丰富，都是为着召会

　　第二，倪弟兄说，我们接受所有这些属灵的丰富，一点也没有问题。然而，我们在这时代被主兴起来，不仅仅是为了承接二千年来属灵的丰富。我们被主兴起来，承接这些丰富，乃是为着召会。倪弟兄看得非常清楚，在主的心意中，所有属灵的丰富，都是为着召会。然而很可惜，有的人有了部分的经历，就采取那一部分，为着个人的属灵。比如，圣洁是为着召会，但是圣洁派的人注重圣洁，只是为着他们的属灵。他们只懂得个人属灵，不懂得属灵是为着召会。再以受浸作比方，连受浸这件事，也是为着召会。但是浸信会仅仅取用受浸的真理，为着他们个人的得救。他们把这件事，从召会身上切开，光注重受浸，而把召会改成了浸信会。

　　倪弟兄举了许多例子，说到一切属灵的丰富，在神的心意中，都是为着召会。然而，已过二千年来，从使徒们过去后，却少有人注意召会的事，乃是一直到了一八二八年，达秘（J. N. Darby）弟兄被主兴起，才注意到这件事。他告诉我们，从使徒以来直到今天，没有一个人的恩赐超过达秘。我们要感谢主，把这么大的恩赐赐给召会。西方的基督教，为着主赐下卫斯理约翰（John Wesley）这个恩赐而感谢主，但达秘的恩赐比卫斯理约翰更大。只可惜，西方的基督教，只认识卫斯理约翰，但不太认识达秘。

　　我们对召会的认识和注意，相当得力于达秘的帮助。然而，召会的问题在整个西方的基督教中，却是相当的混乱。这主要是由于弟兄会产生许多分裂所造成的。因这缘故，整个西方基督教几乎都无法再摸召会的事。对于召会的问题，只有东方像一块处女地，没有遭受过破坏，也没有被人践踏过。对主而言，在这件事上，东方是一块干净的土地。然而，我们必须谦卑的承认，达秘是神所使用的大仆人，我们不过是神所用的小仆人。从另一面看，我们不能不说，我们得助于达秘之后，是比他更有往前。我们看见了更清楚地事，就是神所要的乃是实际的召会。二千年来，神所赐与的一切属灵恩赐，都是为着建造出一个实际的召会，作为祂团体的器皿，把祂的儿子彰显出来。

　　有一天，在倪弟兄和我私下的谈话里，他要我把以弗所一章末了一节念给他听。那节说，“召会是祂的身体，是那在万有中充满万有者的丰满。”（弗一23）他说，“丰满”这辞用在这里，真像是外国话。他告诉我，你不仅要懂得召会是基督的身体，也要懂得什么叫作召会是基督的丰满。召会是基督的丰满，这意思是召会乃是基督的满溢，而满出来了。他问我能不能领会。我似乎懂，却又不太明白。于是他又说，在旧约里，神造亚当，而后从亚当里满出一个女人，就是夏娃。这个夏娃就是亚当的丰满（创二21~22）。那时，我已结婚。倪弟兄就说，他只有一个人不够丰满，我和我妻子两人在一起，这才丰满。二千年来，所有这一切属灵的丰富，都是为着让神在地上实际的得着一个团体的器皿，作祂的丰满；这乃是祂心头所喜悦的一件事。神要使祂的儿子，从这器皿里彰显出来，这器皿就是基督的表显。

　Second, Brother Nee said that we do not have a problem with receiving spiritual riches. However, we were raised up by the Lord in this age not merely to receive and inherit the spiritual riches of the past two thousand years of church history. We were raised up by the Lord to inherit these riches for the church. Brother Nee saw that in God’s intention all the spiritual riches are for the church. He said that in the past, after obtaining a certain experience, some believers adopted it as their own spirituality. For example, although holiness is for the church, holiness believers focus on holiness merely for their own spirituality. These believers seek only their own spirituality. They do not know that spirituality is for the church. Baptism, another example, is for the church. However, the Baptist denomination adopted the truth concerning baptism merely for the salvation of individuals, thereby changing the church into a Baptist Church.

　Brother Nee gave numerous examples to show that although in God’s intention spiritual riches are for the church, few believers after the apostles have paid attention to the church. It was not until 1828, when Brother J. N. Darby was raised up by the Lord, that believers saw the church. No one after the apostles surpassed Darby in his gifts. We must thank the Lord for giving such a great gift to the church. Western Christianity greatly appreciates the gift of John Wesley, but J. N. Darby’s gift was greater than that of John Wesley. However, Western Christianity knows only John Wesley, not J. N. Darby.

　Our knowledge and emphasis concerning the church should be attributed to the help that we received from J. N. Darby. However, as a result of the subsequent divisions among the Brethren, the truth concerning the church is rather confused in Western Christianity. Hence, Western Christianity hardly touches the matter of the church. Concerning the church, Eastern Christianity is like virgin soil that has not been damaged. We must humbly admit that J. N. Darby was a great servant used by God. However, after receiving help from him, we have gone further, even though we are small servants of the Lord. We have seen that God desires the church in reality. All the spiritual gifts that God has bestowed on the believers during the past two thousand years are for the building up of the church in reality as His corporate vessel to express His Son.

　One day in a private conversation, Brother Nee asked me to read the last verse of Ephesians 1. The verse says, “[The church], which is His Body, the fullness of the One who fills all in all” (v. 23). He said that the word fullness here is like a foreign word. He said that we should not know the church only as the Body of Christ but that we should know the church also as the fullness of Christ. The church being the fullness of Christ means that the church is the overflow of Christ. He also said that after God created Adam, He caused a woman, Eve, to overflow from Adam. Eve was the fullness of Adam (Gen. 2:21-22). At that time I was already married. Brother Nee told me that he, being single, did not have a fullness, but that I, having a wife, had a fullness. For two thousand years God gave spiritual riches in order to gain a corporate vessel to be His fullness. This fullness pleased God. God desired that His Son would be manifested in this vessel, and this vessel is the expression of Christ.

一切反面的攻击、为难、批评，都与召会立场有关

　　倪弟兄接着说，我们所吃的苦，所受的折磨，一点不在于我们有什么问题。我们承继了二千年来所有属灵的东西，无论我们给人什么，他们都是欢迎的。好比，中国有许多基督徒，连盖恩夫人的名字都不知道，那里能从她得着属灵的帮助。我们若是将她的著作─“馨香的没药”翻译出来造就人，那就太好了。我们给人看见盖恩夫人那种对世界的舍弃，自愿拣选十字架的生活态度，任谁都会欢迎。然后，我们再把史密斯夫人（Mrs. Hannah Smith）的东西搬出来，把慕安得烈、宾路易师母的东西搬出来，把历代属灵的东西搬出来，这必是所有的人都欢迎的。在这些事上我们不需要争战，也没有为难。我们所有的苦楚，都是在于召会这件事，都在于我们说所有属灵的丰富都为着召会，也在召会之中。

　　说到召会，就在于立场和配搭；若是没有这两样，召会就是空洞、渺茫的。不说到立场，不说到配搭，召会就只有名词而没有实际。若是没有一个实际的立场，没有一个实际的配搭，召会在哪里呢？恐怕召会就只是在空气里，就像人造卫星在宇宙中漫天飞舞一样。我们要把召会固定下来，就必须有确定的立场，且要有确定的配搭，来实行事奉。若不然，召会就只是在异象里的东西，没有办法摆在实行里。要把召会摆在实行里，就必须有实际的立场和实际的配搭。

　　倪弟兄在这点上讲得很重，他说，“外面的人对我们一切的攻击，都是由于立场的问题。我们只要把召会的立场一放弃，外面的攻击就没有了。我们和基督教各个宗派、团体的冲突，那个不能和谐的地方，就在于这个立场。把立场一放弃，我们可以很属灵，并且可以到处作工，与任何人都能同工。我们只要一把立场拿出来，人就要跟我们作对。”这就给我们看见，我们前面的弟兄，从头一天在中国为主吃苦，主要就是为着这个立场的问题。

　　当初到中国来的差会，有三个是相当属灵的，内地会是第一个，宣道会算是第二，第三或许就是浸信会。换言之，内地会是相当属灵的一个差会。他们里面有位很属灵的弟兄，曾来问倪弟兄说，“难道我们内地会也是一个公会么？”倪弟兄回答说，“你们说你们不是公会，我不去辩论；但我请问，内地会是什么？你们若说，你们是一个差会，我就要再问，你们工作的结果是什么？我们都知道保罗、提摩太那一班人，受差遣出去作工，他们工作的结果乃是设立召会。他们在哥林多设立召会，在以弗所设立召会，就成了在哥林多的召会，在以弗所的召会。他们并没有设立保罗的差会，或是提摩太的差会。但是请问内地会在中国工作的结果是什么？不就是一地一地设立你们的内地会。这样，你们的内地会就代替了召会。”他们给倪弟兄问得没有话说，最后只好说，“我们慢慢的都要交出去，我们内地会要退出来，让本地得救的人成立召会。”这是内地会的人所给的答案。

　　倪弟兄说，“你们自己答复自己就够了，不必我来答复。这就证明内地会近百年来，到中国传福音的目的错了。你们来中国传福音是对的，但是那个目的是错的。”若是连内地会都如此，其他的就不必说了。许多传教士在中国带来相当属灵的帮助，也在属灵的事上，作了相当的工作，但是他们的立场不行。所以，我们所有的冲突，都是冲突在这立场的问题上。我们所受的苦，以及所有从反面来的攻击、为难和批评，都是在于这个立场。我们若稍微把立场放松一点，就完全没有难处，可以到处受人欢迎。

　Brother Nee said that all the sufferings and ordeals that came to us were not because we were wrong. We inherited spiritual things from the believers who have gone before us, and others have welcomed what we gave them. For example, many Chinese Christians had never heard of Madame Guyon or received any spiritual help from her. When we translated her autobiography, other believers were edified. We showed other believers Madame Guyon’s attitude toward life in her forsaking the world and voluntarily choosing the cross, and they received it. We translated Mrs. Hannah Whitall Smith’s writings, as well as the writings of Andrew Murray and Mrs. Jessie Penn-Lewis. Other believers welcomed the spiritual things from the past generations. In these matters we did not fight, and other believers did not give us any trouble. All our afflictions were due to the truth concerning the church and due to our saying that all the spiritual riches are for the church and are in the church.

　The practice of the church depends on the ground and on coordination. Without the ground and without coordination the church cannot exist; it remains abstract. If we do not speak concerning the ground of the church and concerning coordination, the church is merely a term without reality. Both the ground and coordination are practical. In order for the church to be practical, there must be the definite ground of the church and the practical coordination to carry out the service. Without these two items the church would be merely a vision that could not be put into practice. In order for the church to be practical, there must be the practical ground and the practical coordination.

　Brother Nee said that all the attacks from outsiders were due to the matter of the ground. If we would give up the ground of the church, the attacks would cease. The ground is the one point in which we cannot be in harmony with the denominations and the other groups in Christianity. If we would give up the ground, we would still be very spiritual, and we would also be able to work with every other Christian. But when we bring up the matter of the ground, other Christians oppose us. These words indicate that our brother’s suffering in China was mainly because of the matter of the ground.

　Among the missionary groups that first went to China, three were rather spiritual: China Inland Mission, the Christian and Missionary Alliance, and the Baptist denomination. Once, a brother in China Inland Mission asked Brother Nee whether China Inland Mission was a denomination. Brother Nee replied, “If you say that you are not a denomination, I will not argue with you. However, let me ask, what is China Inland Mission? If you say that you are a missionary group, what is the result of your work? We all know that Paul, Timothy, and their companions were sent out to work, and the result of their work was the establishing of churches. They established the church in Corinth and the church in Ephesus. They did not establish Paul’s Missionary Society or Timothy’s Missionary Society. May I ask you, what is the result of China Inland Mission’s work in China? Is it not to establish China Inland Mission in many places? This shows that China Inland Mission is replacing the churches.” Eventually, the brother said that China Inland Mission would gradually hand everything over; it would withdraw and let the local believers form churches. This was the reply by someone in China Inland Mission.

　Brother Nee said that for close to a hundred years China Inland Mission had been preaching the gospel in China but that its goal was wrong. It was right to preach the gospel in China, but its goal was wrong. Many of the missionaries who went to China rendered much spiritual help to the believers. The missionaries did a substantial work in spiritual matters, but they were short in the matter of the ground. This shows that the conflicts we had with Christians were centered entirely on the matter of the ground. The sufferings we experienced, as well as the attacks, troubles, and criticisms, were all because of the ground. If we had compromised, even a little, concerning the ground of the church, we would not have had any problems, and we would have been welcomed everywhere.

交出来，接受配搭

　　说到召会，第一个问题是立场的问题，第二问题是配搭的问题。在我和倪弟兄同工期间，他常指给我看，说，“弟兄，你看我们大家都说奉主名聚会，都说走主的道路，跟从主，不要宗派了，但是你看看各地的召会有没有配搭，各地的同工有没有配搭？”

　　一九四八年，我们经历了所谓的“交出来”。这是发生在福州特会之后。一九四八年底，我们几位同工把广东、福建二省各地都走遍了，最后我们到了福州，在那里有三周的特会。特会结束后，我们几位同工要求倪弟兄，让我们到他家住上两周，一同有交通。那些来参加特会的弟兄姊妺，原本应当在特会结束后，回到各处去。但这个消息一出去，他们听见后竟不肯离去，就在那里苦等，盼望能一同有分。于是我去替他们求情，倪弟兄原本不答应，但我一再说这些人都不走，实在没有办法。倪弟兄只好答应，不过他说，“准他们来吧，但他们要坐在屏风外面，只有少数几位同工可以在里面，和我面对面。”倪弟兄要我负责这事，我就只好承担这事，好使众人都一同有分于那个交通。

　　凡是和倪弟兄交通过的人都知道，他是不提起任何问题的。若是有人从九点坐到十二点，不发什么问题，他也一句话都不说。那天聚会就是这样，我们和他一起聚会，他是头一个忍耐的，他一直坐着不讲话，也不发问。当时，我想这事既是我发起的，我就发问吧。我问他说，“倪弟兄，这次我们出门，走过了广州、香港、汕头、福建几个重要地方，觉得各处召会实在太乱了。你看，这到底该怎么办？”

　　他就根据我的问题，讲了一篇信息，说到没有人认识配搭。你觉得你蒙召，我觉得我也蒙召；你觉得你爱主，我觉得我也爱主；你觉得你走道路，我觉得我也走道路；你觉得你是主的仆人，我更觉得我是主的仆人。大家都是主的仆人，都愿意作主的仆人，然而大家都是各作各的，没有一点配搭，这就叫主没有路。他坐在那里最少讲了二个钟头，这一讲叫许多人声泪俱下。倪弟兄是不容易在人面前落泪的，但那次他也流泪了。那篇信息真是感动人，许多人都在那里落泪，连最刚硬的人都流了泪。

　　他讲完后就停下来，整个场面非常安静，大家都不讲话，连动都不动。在那二十几位同工中，有一位年纪稍长的姊妹，忽然从远处站起来说，“既是这样，为什么我们不立刻实行？”于是，大家马上异口同声的回应说，我们都愿意这样作，就是拼死命也愿意这样作。倪弟兄说，“好，你们若都愿意这样作，就请你们回去写条子，个个都把自己交出来。”他转头又说，“把条子统统交给李弟兄，请李弟兄替我收。”我当时也不懂交什么东西，但是这个聚会就这样开了。我们再问倪弟兄，交出来作什么？他说，“交出来就表示你们愿意接受配搭。今后你们不能单独，你们若是要单独，可以将你们的条子拿回去。凡是将条子交出来的，都要绝对接受配搭。”交出来就是从这里开始的，还不是重在将财物交出来，乃是重在将我们这个人交出来为着配搭。

　　因着上海召会在一九四六年至一九四七年有了复兴，西北、东北、华北、连华中都有人愿意到上海寻求交通。我们就要求倪弟兄也在场。他在一次聚会中，直接提起“交出来”是为着配搭。倪弟兄在他的谈话里，给我们看见，仇敌对我们外面的攻击，就是立场的问题；而我们内部彼此间的难处，就是配搭的问题。仇敌所作的是要把我们的立场打掉，并且破坏我们的配搭。二千年来，仇敌一直在作这样的事。

　　论属灵，我们充其量和二千年来属灵的人是一样的，我们不会比盖恩夫人再属灵，我们讲十字架的同死，也不会超过宾路易师母。然而我们要看见，今天主把我们兴起来，不是为着属灵，也不是为着十字架的同死，主兴起我们主要的乃是为着召会。

　　一九三三年到一九三四年，倪弟兄带我看见基督，并经历基督的死而复活。一九四〇年，他给我看见召会建造的蓝图。到了一九四二年，我不仅清楚了，也有非常深刻的经历，看见我们承受这二千年来属灵的丰富，是为着建造召会。要经历召会的建造，有两个具体且实际的点，就是确实地立场和实际的配搭。如同人要盖造房屋，材料都有了，但是还要问这房屋要盖在那里，这就是立场问题。若是光有材料，而没有确定的基地，是无法盖造的。此外，若是有了确定的立场，但所有的材料不能配在一起，这房屋仍是无法盖造。这是很浅显的例子。今天要盖一栋房子，不光是材料的问题，还要有确定的立场，并且要将所有的材料，实际的配合在一起。

　The first matter concerning the church is the ground, and the second matter is coordination. During the period that I worked together with Brother Nee, he often pointed out that we say that we are meeting in the Lord’s name, taking His way, following Him, and giving up the denominations, but where can we see coordination in the churches? Can we see coordination among the co-workers?

　In 1948 we experienced what we called “handing over.” At the end of 1947 several co-workers visited some major cities in Kwangtung and Fukien Provinces. Then we went to Foochow for a three-week conference. Several of us co-workers asked Brother Nee to let us stay with him for two weeks after the conference in order to have some fellowship with him. The other co-workers who attended the conference were supposed to return to their localities after the conference, but after hearing of our request to Brother Nee, they refused to leave, hoping that they would be allowed to participate in the fellowship. Eventually, Brother Nee agreed that they could participate in the fellowship on the condition that they sat behind a screen. Only a few co-workers were allowed to sit face to face with him. Brother Nee asked me to be responsible for this matter.

　Those who have fellowshipped with Brother Nee know that he was never the first to raise a question. If someone would sit with him from nine to twelve o’clock, without asking a question, Brother Nee would not say a word. That was what happened in our meeting. He was very patient; he sat without saying a word or asking a question. After a while, since I was the one who initiated the fellowship, I asked, “Brother Nee, recently we traveled through Canton, Hong Kong, Swatow, and several important places in Fukien Province. We feel that the churches in these places are in confusion. What do you think should be done about this situation?”

　Based on my question, Brother Nee gave a message concerning our lack of coordination. In essence, he said that all the co-workers feel that they are called by God, that they love the Lord, and that they are taking the way of the church in their service to the Lord. However, everything is being done without any coordination. Hence, the Lord has no way to go on. Brother Nee spoke for at least two hours. His speaking brought tears to our eyes. It was rare for Brother Nee to shed tears before people, but even he wept during that fellowship. Many co-workers, even the most hardhearted, wept.

　After Brother Nee spoke, the room was quiet. No one spoke, and no one moved. Among the twenty-some co-workers who were present, an older sister suddenly stood up and said, “This being the case, why don’t we practice it right away?” Immediately, the rest of the co-workers agreed. Then Brother Nee said, “If you want to do it, you must write on a piece of paper that you will hand yourself over and give it to Brother Lee. He will collect the pieces of paper for me.” When we asked Brother Nee the purpose of our handing ourselves over, he said, “By handing yourself over, you indicate that you are willing to accept coordination. Henceforth, you cannot be individualistic. If you want to be individualistic, you can take back your piece of paper. Anyone who hands in a piece of paper must accept coordination.” That was the beginning of “handing over.” The emphasis was not on handing over our possessions but on handing over our person in order to accept coordination.

　The church in Shanghai experienced a revival during 1946 and 1947. As a result of this revival, co-workers from various places in China, including the northern and central areas, wanted to come to Shanghai to seek fellowship. We asked Brother Nee to join us for a conference in Shanghai. In one of the meetings he said that handing ourselves over was for coordination. He showed us that the enemy’s attack from outside was due to the matter of the ground and that the internal problems we had with one another were due to the matter of coordination. The enemy wants to remove the ground and destroy the coordination. He has been doing this for two thousand years.

　Brother Nee also said that we are not more spiritual than the believers who have gone before us. We are not more spiritual than Madame Guyon, and our speaking concerning our co-death with Christ does not surpass what Mrs. Penn-Lewis taught. But we must see that the Lord has raised us up not for spirituality or for teachings. The Lord has raised us up for the church.

　From 1933 to 1934 Brother Nee led me to see Christ and to experience His death and resurrection. In 1940 he showed me the blueprint for the building up of the church. By 1942 I had a deep realization that the spiritual riches of the believers who have gone before us, which we have inherited, are for the building up of the church. In order to experience the building up of the church, we must hold two concrete and practical points: a definite ground and the practical coordination. A person who wants to build a house must not only gather materials; he must also determine where to build the house. This is the matter of the ground. If he gathers materials but does not have a proper site, he cannot build a house. Furthermore, if there is a definite site, but the materials are not built together, there cannot be a house. This is obvious. In order to build a house, we need materials, a definite site, and a practical way to build the materials together.

仇敌的诡计─消除召会的立场，打破配搭的和谐

　　一九四九年，我们从大陆来到台湾，直到一九五七年之前，我们在海外是非常顺利的，没有发生立场问题，也没有配搭上不愉快的事。然而，从一九五七年开始，因着外来的影响，在台湾的众召会发生了立场问题，也发生了配搭问题。我回到主面前，回顾我所受的带领，我里面非常清楚，这是仇敌的诡计。仇敌千方百计所作的，就是要消除召会的立场，打破配搭的和谐。仇敌的诡计就在这里，他不怕人属灵，却恨恶召会在正确立场上的建造。

　　盼望我们一同事奉的人，都能有清楚地看见。我能在主面前说，我没有任何意思要和人闹意见，闹血气。我乃是知道主在这末了的世代，托付我所作的是什么。我也知道主在东方兴起倪弟兄的职事，那个付托是什么。我更知道我和他配搭是为着什么；这一切都是为着召会的建造。

　　有的人也许在这配搭里喜乐的带人得救，但他不懂得配搭的目的。当他们这样喜乐的带人得救，而不妨碍这配搭时，他们不会有任何问题。然而，一旦妨碍这个配搭时，他们就要引起问题了。要知道建造召会的蓝图，是我们前面的弟兄从主看见的。我们请人来帮忙，并不是要人来帮我们画蓝图、改蓝图，因为这个蓝图早就已经定好了。我们乃是拿着这蓝图，并且按照这蓝图施工。我们请人来帮忙，是要请人按这蓝图施工。比方，我们请了一个高明的油漆匠，他若告诉我们怎样油漆，可以维持三、五年，这是我们所接受的。或者我们请了一位高明的木匠，作了一个实用又耐用的玻璃窗，这也是我们接受的，并且我们觉得非常满意。然而，若是他嫌图样不好，要改变门窗的设计，这就不行。那些来帮忙的人，只能在技术上帮忙，不能变更我们的蓝图。

　　一九五五年，史百克（T. Austin－Sparks）弟兄到台湾来，的确受到我们的欢迎。然而，他一九五七年再来之后，我们就拒绝他了。因为一九五五年他来，是给我们属灵技术上的帮助，这叫我们非常感激。但是到了一九五七年，他第二次来，不仅对我们没有属灵上的帮助，还要改我们的蓝图，要改变我们的立场，这是我们不能接受的。

　　我们必须清楚，我们什么地方需要人的帮助。我们在许多方面，在属灵的技术上，的确有所缺欠，需要人的帮助；但论到建造召会的蓝图，也就是立场和配搭的路，我们不需要人给我们帮助。很可惜，那些来帮助我们的人，不仅想在属灵的技术上帮助我们，还想更改我们的蓝图。这三百年来，在生命上给人帮助的，莫过于盖恩夫人。盖恩夫人的确给人属灵的帮助，这是谁都不能否认的。然而，她在天主教的影响之下，到马利亚像前去敬拜；关于这点，我们就不能认同。我们知道盖恩夫人在属灵上，是一点也没有问题，我们也绝对接受；但是她所走的路，比方到马利亚像前敬拜，到天主教里作弥撒等，我们一点也无法接受。

　　我们可以从任何一个人，任何一班人，任何一派人接受属灵的帮助；但是关于召会建造的立场和配搭的蓝图，早在二十年前，就已经非常清楚了，是别人无法更动的。我要再次强调，在属灵的分量、身量，和属灵的技术上，我们实在需要从别人得帮助，并且是越多越好。然而，只要一牵涉到我们的蓝图，想要改变召会的立场与配搭这条路的，我们全数不接受。因为这是主在这个时代，把我们兴起来的使命。

　　二千年来，有相当多属灵的弟兄，如慕安得烈（Andrew Murray）就是一位。他所著的“住在基督里”、“内在生活”等，都很畅销。这就证明人在那里追求属灵。若是没有人注意属灵，这些书不会有人买，也不会有那么多的发行量。然而，我们要问，召会在哪里？今天所谓的属灵已经够多了，不需要我们再来锦上添花。但是在这末后的时代，主要成就祂心中的旨意；即便不是神全体的儿女都关心这件事，祂也实在愿意找到少数余民来完成祂的心愿。祂的旨意乃是要我们在一个个地方，有确定的立场，有实际的配搭，好叫祂得着一个实际的显现，作祂儿子的一个身体。这乃是神的心意。

　　我们并不是在一九五〇、一九六〇年代之后，才清楚召会的立场和配搭。事实上，倪弟兄早就给了我们这蓝图，使我们清楚往前的路。所以，凡是在技术上，在属灵的分量上，要给我们帮助的，我们都欢迎，因为我们的确有所缺乏。但关系到这蓝图的，也就是在立场上、在配搭上，想要改变我们，那是不必要的，甚至是徒劳无益的，而且只有伤害众人的感情。若是史弟兄第二次来，和他第一次来一样，只在技术上教导我们，相信今天我们还会继续邀请他来，因为这是我们需要的。然而他第二次来，事实上，就是要改我们的蓝图，改我们的立场，影响我们的配搭。在他和我个人的谈话中，所有的争论都是在这个点上。从那时候起，这个风波就越加剧烈。

　　多少年来，倪弟兄带领我们认识的，就在于这两点。当他一九三九年，从欧洲回来的时候，召聚了一次特别聚会。在聚会中，他一再的讲基督的身体，和身体的建造。他所讲的并不是理论的身体，而是能够实行的身体。然而，这个实行在哪里？这个实行就是在地上有确定的立场，并有实际的配搭，叫大家成为一个团体的器皿，作基督的身体。这就是我们的异象，我们的目标。今天，这个异象和看见是更清楚了。然而，所有的难处就在于立场和配搭。这乃是要害。我们起来所争执的，撒但在这里所破坏的，就在这两个点上。近几年来，我们在这两方面遭受的攻击是相当的多，但我明白这一切都是属灵的争战。

　In 1949 I moved from the mainland to Taiwan. From then until 1957 the work overseas did not experience problems concerning the ground, nor was there anything unpleasant in our coordination. As a result of external influences, beginning in 1957 there arose among the churches in Taiwan a problem concerning the ground as well as concerning coordination. This caused me to go before the Lord to reflect upon all the leading I had received from Brother Nee. I was clear that the confusion was the result of the enemy’s stratagem. The enemy was trying to use every means possible to annul the ground of the church and to bring discord into our coordination. This is the enemy’s scheme. He is not afraid of people becoming spiritual, but he hates to see the church being built up on the proper ground.

　The serving saints need a clear vision. I have no intention to dispute or to be resentful. I know what the Lord has commissioned me to do. I also know the commission He gave to Brother Nee in his ministry in China. Furthermore, I know the purpose of my coordination with Brother Nee. These items are for the building up of the church.

　Perhaps some of the co-workers rejoice because they have brought people to salvation, but the co-workers do not understand the purpose of coordination. When we do not hinder the coordination, we do not cause any problems, but once we hinder the coordination, we cause problems. Our senior brother was the first to receive from the Lord the blueprint for the building up of the church. When we invite someone to help us build, we are not asking him to help us draw the blueprint or to change the blueprint, because the blueprint is already drawn. We are carrying out the building work according to the blueprint. When we ask someone to help us, we are asking him to carry out the building work according to the blueprint. For example, it is acceptable to hire an expert painter who knows how to do a paint job that will last three to five years. We can also accept the work of a good carpenter, but we cannot accept any complaints about the blueprint or attempts to change the design of the doors and the windows. Whoever comes to help us in the work should help us only on the technical side. He should not change our blueprint.

　In 1955 Brother T. Austin-Sparks came to Taiwan, and we welcomed him. However, after he came again in 1957, we could no longer welcome his ministry. During his first visit he helped us with spiritual matters, and we are truly grateful. However, instead of helping us during his second visit, he tried to change our blueprint, especially concerning the ground of the church. We cannot accept that.

　We must be clear concerning the areas in which we need help. We are indeed lacking in many spiritual matters, and we need to receive help from others. However, concerning the blueprint for the building up of the church, which is related to the ground of the church and the way of coordination, we do not need to receive help from others. It is regrettable that those who have come to help us have not only offered us help in spiritual matters but have also tried to change our blueprint. For the past three hundred years of church history, none of the believers who could render spiritual help to others have surpassed Madame Guyon. It is an undeniable fact that Madame Guyon has rendered spiritual help to others, but she worshipped before the statue of Mary because she was under the influence of Roman Catholicism. We cannot agree with her in this matter. We have received spiritual help from her, but we cannot accept the way that she took, such as worshipping the statue of Mary and observing mass in the Catholic Church.

　We can receive spiritual help from any person and from any group. But we became clear twenty years ago that we cannot allow anyone to change our blueprint concerning the ground of the church and the coordination for the building up of the church. I would emphasize again that in terms of spiritual weight, spiritual stature, and spiritual practices, we need to receive help from others. However, we cannot accept anyone who touches our blueprint; that is, we cannot accept someone who tries to change the way of the church ground and our coordination. Our blueprint is the commission for which the Lord has raised us up in this age.

　There have been many spiritual brothers in the history of the church. Andrew Murray is one of them. A number of his books, such as Abide in Christ and The Inner Chamber and the Inner Life, are very popular. These books prove that many believers are pursuing spirituality. If no one was pursuing spirituality, these books would not have any readership or have a large circulation. However, we must ask: where is the church? There is enough of so-called spirituality. In these last days the Lord desires to accomplish His heart’s desire. Even if not all of God’s children are concerned with the matter of the church, He is willing to have a remnant who will fulfill His heart’s desire. His desire is for us to keep the ground in many localities and to have the practical coordination so that He can have a practical expression of the Body of His Son. This is the desire of God’s heart.

　The co-workers did not become clear concerning the ground of the church and concerning coordination until the 1950s, even though Brother Nee had given us this blueprint earlier on, and it had enabled us to know our way forward. We welcome anyone who desires to help us in spiritual matters; we acknowledge our lack. However, concerning the blueprint, that is, concerning the ground and concerning coordination, it is unnecessary, even futile, for anyone to try to change us. If Brother T. Austin-Sparks’s second visit had been the same as his first visit, that is, if he had rendered us help only in spiritual matters, I believe that we would have continued to invite him until today because we need the help. However, during his second visit he wanted to change our blueprint; he wanted to change our practice concerning the ground and our coordination. In his private conversation with me, all the disputes were centered on these points. From that time onward, there was a turmoil raging among us.

　For many years Brother Nee led us to learn the ground of the church and coordination. In 1939 he returned from Europe and called a conference, in which he spoke on the Body of Christ and the building up of the church. He did not speak concerning the Body in theory but concerning our practice of the Body. Where is such a practice today? In order to have such a practice, there must be a definite ground locally, as well as a practical coordination. Then believers can become a corporate vessel to be the Body of Christ. This is our vision and our goal. This vision has become clearer to us. Problems come because of the ground and coordination. These two items are vital matters. Satan is trying to destroy these two items, and we are contending for them. In recent years we have been attacked because of these two matters. This is a spiritual warfare.

复兴的律

　　接着，我们来看一点关于复兴的律。要知道，我们里面每一种心情的感觉，和我们外面每一个环境的遭遇，都是一个信号、一个返照、一个根据，要叫我们再一次得着复兴，再一次享受基督。提多三章五节说到“圣灵的更新”，这是我们里面的故事，说出圣灵在我们里面作更新的工作。更新就是复兴，圣灵的更新就是圣灵的复兴。圣灵在我们里面所作的工作，乃是从我们得救之后，就一再的更新、复兴我们。这是圣灵在我们里面作的。

　　林后四章十六节说，“我们外面的人虽然在毁坏，我们里面的人却日日在更新。”我们从上文的七至九节可以看见，这里的毁坏是指环境说的。我们有一个宝贝放在我们这瓦器里，要显明这超越的能力是属于神。虽然被人打倒了，却不至灭亡（9）。有种种难处临到我们，毁坏我们外面的人，但这都不过是叫我们里面的人能日日更新。这也就是复兴。所以提多三章五节，圣灵的更新，是指着我们里头的故事；林后四章十六节，外面的人被毁坏，是指着我们外面的环境。里面圣灵的工作，是为着更新；外面环境的毁坏，也是为着更新。这更新就是复兴。

　　所以，我们里头每一种心情的感觉，外面每一个环境上的遭遇，都是一个信号，告诉我们需要再一次的更新，再一次的复兴。这复兴的路程，是照着我们所感觉的，和我们遭遇的环境，使我们再一次经历基督，再一次得着复兴。在这过程中，如果我们经历的是痛苦，我们遭遇的也是痛苦，我们就应该在这痛苦中，经历基督作喜乐。如果我们的环境是压迫，我们就该在这个压迫下，经历基督作我们的喜乐。我们乃是这样跟随圣灵在里面所作的。借着我们心里的感觉，并借着神在外面所作，我们环境上的遭遇，一次又一次的经历基督，得着基督，使我们得更新，也就是得着复兴。

　　这些话需要我们众人带回去实际的操练。我们越操练，就越得着更新。换句话说，我们越操练，就越经历基督，我们里面就越有基督的生命。这该是天天、时时的事。我们每一种心情上的感觉，每一个环境上的遭遇，都该成为一个根据、一个信号，叫我们经历基督。每一次我们得着基督，我们就得着更新，也就得着复兴。如同我们每一次吃饭、喝水，都得着加力和复兴一样。我们乃是这样维持生存，并长大茁壮。我们属灵的生命和我们肉身的生命，在这点上，原则是一样的。

　　一九六〇年九月二十七日讲于台北

　Let us now consider the law of revival. Every feeling that we have from our heart and everything that transpires in our environment are a basis for us to be revived and to enjoy Christ more. Titus 3:5 speaks of “the renewing of the Holy Spirit,” which takes place within us. The Holy Spirit is doing a renewing work in us. To renew is to revive. Hence, the renewing of the Holy Spirit is the reviving of the Holy Spirit. The work of the Holy Spirit within us is to renew us, that is, to revive us, after we are saved. This is what the Holy Spirit is doing in us.

　Second Corinthians 4:16 says, “Though our outer man is decaying, yet our inner man is being renewed day by day.” From the context of verses 7 through 9 we can see that the decaying in verse 16 refers to the effect of the environment on us. The treasure in our earthen vessels manifests the excellency of the power of God (v. 7). Hence, we may be cast down, but we are not destroyed (v. 9). All the problems that come upon us destroy our outer man, but they cause our inner man to be renewed day by day. This is revival. The renewing of the Holy Spirit in Titus 3:5 refers to what takes place within us. The decaying of our outer man in 2 Corinthians 4:16 refers to the effect of our environment. The Holy Spirit works within us for our renewing, and the decaying of our outer man through the environment is also for our renewing. This renewing is a revival.

　Hence, everything that transpires within us and everything that we encounter in our environment tell us that we need to be renewed. In other words, we need to experience Christ and be revived according to what transpires within us and according to what we encounter in our environment. If we experience or encounter suffering, we should learn to experience Christ as our joy in suffering. If our environment is pressing on us, we should experience Christ as our joy under pressure. This is the way that we follow what the Holy Spirit is doing in us. Through the feelings in our heart and through the circumstances arranged by God in our environment, we experience and gain Christ for us to be renewed and revived.

　I hope that we will take this word and put it into practice. The more we practice, the more we will be renewed; that is, we will experience Christ and have His life. This should be our daily and moment-by-moment practice. Every feeling in our heart and everything that transpires in our environment should be the basis for us to experience Christ. Every time that we gain Christ, we are renewed and revived, just as every time we eat or drink we are strengthened and revived. Eating and drinking are the ways that we maintain our physical existence and also grow strong. This principle applies to our spiritual life as well.

第六篇 召会的立场与配搭，以及复兴的律

事奉主者的资格、追求与学习