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1. “W.,” Birkenhead. In Rom. 8:26, 27, we are taught that the Spirit maketh intercession for us. He it is who is the Author of every true and right desire in our hearts. He teaches us to pray to the Father, in the Name of Jesus. It is only by the Spirit that we can pray as we ought. As to the question of praying to the Holy Spirit, we do not think it intelligent. True, the Holy Ghost is God, and is to be viewed in His own distinct Personality; but still the New Testament teaches us that He prays in us, to the Father, by the Son. A person praying to the Holy Ghost can hardly see with clearness the Spirit’s indwelling.
2. “F. T.,” Hungerford. It must ever be the desire of the heart that loves Jesus to see Him as He is, and be with Him, and like Him forever. Hence, the proper cry of an affectionate heart is, “Come, Lord Jesus.” But, on the other hand, it is our privilege to have fellowship with Him in His long-suffering toward this poor world. “The long-suffering of our Lord is salvation.” Blessed be His name, “he is not willing that any should perish, but that all should come to repentance.” (2 Pet. 3) “We do not think there is any difficulty in reconciling the two things. A loving wife may mourn the absence of her husband, and earnestly long for his return; but he is away preaching the gospel, and she may have such full fellowship with him in his work as to be quite willing that he should prolong his absence, if only a single soul should thereby be brought to Jesus. As to your difficulty about the expression “falling away,” in 2 Thess. 2 it arises, we judge, from you not seeing the distinction between the Lord’s coming to receive His people, and His coming to judge the world, — between His coming as the Bridegroom, and His coming as the Judge. “The day of the Lord” refers to the latter; and, ere that day comes, there will be a great apostasy or falling away, and “the man of sin will be revealed.” It is most needful to understand this distinction. The proper hope of the believer is the coming of the Lord, which may be actualized at any moment; but when the Church has gone to be with her Lord, the man of sin shall be revealed, “ whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.” This is far too weighty and extensive a subject to be handled in our limited space; but you might study prayerfully 1 Thess. 4:13-5:10 compared with 2 Thess. 2:12.
3. “E. S.,” London. Your MS. has come to hand. It contains some very sweet and true thoughts; but, as a whole, it would not suit our pages. May the Lord bless you, and make you a blessing!
4. “A. M.,” Pimlico. If you can lay your hand on volume 4 of “Things New and Old,” you will find, page 25, a paper on Heb. 6:1-10, which will help you. It may also be useful to your young friend to remember that even though he could not explain this passage of scripture, yet it is impossible that the word of God can ever contradict itself. Now, we read in John 10 that Christ’s sheep can never perish. We read in Rom. 8 that nothing can separate us from the love of God. Hence, whatever Heb. 6:4-6 means, it cannot possibly contradict John 10 or Rom. 8. But the fact is that not one of the expressions in Heb. 6:1, 2 rises to the height of regeneration, or sets forth any special feature of Christianity as distinct from Judaism. Passages innumerable of the New Testament, declare that the believer possesses “everlasting life.” How can everlasting life ever be lost? Impossible. If the believer’s life could be lost, it should be termed “temporary or conditional,” not “everlasting life.” However, you might get your friend to read the paper above referred to. It is from the pen of a dear servant of Christ, now with his Lord, once a Wesleyan minister.
5. “Η. Α. Unita.” We believe the truth of the eternal Sonship of Christ is as distinctly taught in scripture as the truth of the Trinity. The fact that such an expression does not occur, no more militates against the one truth than it does against the other. If the Son is God, He must be eternal. “Unto the Son he saith, Thy throne, Ο God, is forever and ever.” (Heb. 1:8.) It seems to us that the Deity and Eternity of the Son are so indissolubly linked together that whoso denies the one denies the other likewise. May God give us all subjection to Scripture!
6. “J. B.,” Manchester. We cannot recall the substance of the letter to which you refer. Indeed we have no remembrance whatever of having received it.
7. “J. Μ. H,” Edinburgh. We cannot understand how anyone calling himself a Christian could presume to speak, as you describe, of the holy and honorable institution of marriage. Neither can we understand why you should have occasion to seek a human opinion on the point, with Heb. 13:4 shining before you, on the one hand; and 1 Tim. 4:1-4 on the other. Oh! when will people learn to open then: Bible and bow down to its holy authority, in all things? We have a most perfect abhorrence of that mock spirituality, sanctimoniousness, and transcendentalism so apparent in the remarks to which you call our attention. To us it seems to be simply holiness in the flesh, which we know is one of Satan’s crafty wiles. Marriage was instituted by the Lord God, in the garden of Eden. It was sanctioned by the presence of Christ, in Cana of Galilee. It is pronounced honorable by the Holy Ghost in Heb. 13 To forbid it is said to be a doctrine of devils, in 1 Tim. 4 This is quite sufficient for us, let pious sentimentalists and hyper-spiritualists say what they will.
8. “J. F., Stowmarket. Your MS. has come safely to hand.
9. “Η. M. A. C. K.” You have only to cast yourself, in true contrition and self-judgment, on the changeless love of God. “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” (1 John 1) “He restoreth my soul, and leadeth me in the paths of righteousness for his name’s sake.” Let nothing shake your confidence in the love of God, the work of Christ, or the record of the Holy Ghost.
10. “A Learner,” Berkely. John 12:32 refers distinctly to the death of Christ. Is this not plain from verse 33? “This he said signifying what death he should die.” The death of Christ is the ground on which all are gathered to Him. “Except a com of wheat fall into the ground and die, it abideth alone.”
11. “R. A. W.,” Bristol. In Acts 7:50 we have Stephen addressing prayer to the Lord Jesus. We cannot see how anyone could object to our doing the same. We must beware of being hyper-critical.
12. “J. C,” Near Stonehouse. The question you propose is one for your own conscience to weigh ha the light of scripture. It could be of no real use to you for us to say that we could not for worlds occupy such a position, or stand in such a relationship as you describe; inasmuch as each one must act according to his light. We believe the servant of Christ ought to stand perfectly free from human influence, He should have to do only with His Lord, both as to his work and as to his support. But in all these things, the rule must ever be, “According to your faith.” It is none of our business to judge others · each one must stand or fall to his own Master.
13. “A Young Christian.” Be much in prayer for deliverance from tins sore temptation. You will also find it healthful to be continually occupied with positive good. This is a good preservative against evil thoughts. May the Lord grant you full deliverance from this grievous besetment!
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14. “L. P.,” Queen’s County. 1 Pet. 2:25 refers primarily to Jewish Christians, as you may see by the opening address of the epistle. This will solve your difficulty as to the expression, “returned.”
15. “C. T., R. H. A. Dorchester. We have repeatedly gone into the question of sisters teaching and preaching. (See “Nine Years’ Answers to Correspondents.”) We believe it is plainly opposed to scripture for a woman to speak in the Church, or to teach, or, in any way, to usurp authority over the man. But if there be a meeting of a private, social character, there is, in our judgment, an opening for the free communication of thought, provided always that the woman keep the place assigned her by the voice of nature and the word of God.
16. “S. L.” The word rendered “Transformed,” in Rom. 12:2 occurs in the following passages, namely, Matt. 17:2; “He was transfigured before them. Mark 9:2, where we have the same words. 2 Cor. 3:18; “We all.....are changed into the same image.” We believe the expression sets forth the truth of the believer’s likeness to Christ — the daily putting off the old man, laying aside the things of nature and of earth, and putting on the new man. We are not to be conformed to this World, but to be livingly, practically transformed by the renewing of the mind, through the power of the Holy Ghost, who Unfolds Christ to our souls and causes us to grow into His image. May we know much more of this!
17. “E. W.,” Margate. As to the question of singing at funerals, it must entirely depend upon our spiritual power at the time. A person may be so bowed down with sorrow as to be wholly unable to sing; but you could not make such an one a model for others, or hinder their singing, on the ground of sympathy with him. We believe nothing can be more magnificent, more morally grand, than a hymn of praise, a song of triumph, chanted amid the very dust of death. To hear a congregation of saints singing at the grave of a brother or sister, is a positive triumph over the enemy. But if anyone be so crushed under the sorrow as to be unable to sing, we feel assured the loving tender heart of Jesus feels the sorrow and puts the tears into His bottle. The one who wept and groaned at the grave of Lazarus would not, we feel persuaded, rebuke the tears and groans of a crushed and desolate heart.
18. “Ε. Ε. T. London. Thanks for Dr. Hawker’s lines. They are indeed most precious.
19. “R. B.,” London. We can only refer you to our opening article in the May number of “Things New and Old” for an answer to your question. When you have read that, we shall be glad to hear from you.
20. “W. R. H.,” Douglas. We may perhaps see it right to publish a new edition of the tract you name.
21. “H.M,” 17th Lancers; and “J. B.,” Aldershot. You both write to us respecting John 17:4. We are at a loss to see how this passage can have presented any difficulty. Our blessed Lord speaks, in this marvelous chapter, as one who had finished His work, done the will of God, and glorified the Father on this earth. He stands, in spirit, at the close of His earthly career, and is about to take His departure to heaven. Historically, He had to pass through the circumstances of death, after the scene presented in this seventeenth chapter. All this seems perfectly simple.
22. “Ellen E.,” London. Your letter has come to hand. May God grant you the desire of your heart, and fill you with the joy of His full salvation. The Work is finished. Only give Jesus the confidence of your heart, and then peace like an even river will flow into your precious soul. May the Lord bless you!
23. “Ε. H.,” Beckham. John 6:53, 54, teaches the indispensable necessity of feeding upon the death of Christ in order to spiritual life. There is no life in any other way. Under the law, it was death to eat blood. Under the gospel there is no life without it. “We live by death. Precious mystery!
24. “C. C,” Witney. Your letter has interested us exceedingly; but you have not given us your address. We observe on the envelope the postmark “Witney;” but you say in your P.S. you “expect to be home on Monday.” We can only say, in all sincerity, may the Lord, whom you desire to follow, graciously sustain you, and open the way for you! You have only to go on with Him, acting up to the light which He gives you, and leaving all results with your Lord. He will take care of you.
25. “Α. Η. M.,” Milwaukee, Wisconsin. Accept our sincere thanks for your truly interesting and encouraging letter. Such tidings are like cold water to a thirsty soul. May God bless you, and all those associated with you! Go on, beloved brother, in the name of the Lord. Keep your eye fixed on Him. He will never fail a trusting heart. To Him we do, most earnestly, commend you.
26. “W. K.,” Southwark. Your kind and interesting letter has come to hand, for which accept our thanks.
27. “Louisa A. G.,” London. The book of Esther is profoundly interesting. It fills a very special place in the canon of Inspiration. We believe its object is to set forth the providential actings of God on behalf of Israel, during the entire period in which He cannot publicly own them as His. You will remark that the name of God does not once occur in this book; but His finger is stamped on everything. He is behind the scenes, watching everything for His beloved people. You have a most marvelous chain of circumstances, every link of which exhibits the hand and the heart of Israel’s God, though He does not show Himself, and cannot own Israel as His. We believe the book of Esther has a special voice for the present moment. God is acting for His people. He is guiding, by His providence, the vast machine of this world’s politics, with a view to the ultimate blessing and exaltation of His people Israel.
28. “Η. M.,” Brentford. We believe it is to God our Father we have to confess our sins. This must be evident if you will read 1 John 1:5 — 10. We do not see any difficulty in the matter. It is true we are in relationship with God — our sins are all forgiven — our guilt atoned for — but yet, we are liable to commit sin; and, when we do so, there must be confession ere our communion with God can be restored. This confession and its results are founded upon the atoning work and advocacy of our Lord Jesus Christ. If my child does wrong, he does not cease to be my child; but I cannot allow him to enjoy happy intercourse with me until he fully confesses the wrong. Accept our thanks for your kind and interesting letter.
29. “J. C,” Bradford. We believe the expressions to winch you refer, in 2 Thess. 1:10 sets forth two distinct aspects of the same people. As “saints” — those whom God has set apart to Himself — He will be glorified in us. As “them that believe,” He will be admired in us. God’s glory will shine out in His sanctified ones — His admirable work and ways will be set forth in His believing ones.
30. “J. H.,” London. Your lines have come to hand.
31. “H. G. S.,” London. The special application of Eze. 34 is evidently to the shepherds of Israel, though surely it conveys a solemn and needed lesson to all who undertake the work of a pastor in the midst of God’s people.
32. “Β. Μ.,” T. D. We do not see how you could have acted otherwise. The case is a very sad one indeed; but we do not think you need to feel in any wise burdened in conscience, however deeply your heart may feel the sorrow. May God have mercy upon the poor wanderer and bring him to the feet of Jesus!
Correspondence
33. “Ε. Ε.,” Barford. Rev. 22:18, 19, contains a most solemn warning designed and eminently calculated to guard the divine integrity of this closing section of the inspired canon. We need hardly say that this, like all the other solemn warnings of Holy Scripture, leaves the grand question of the believer’s security in Christ wholly untouched. It is a very serious error indeed to use the warning voice of the Spirit as an occasion of doubting the faithfulness of God, and the all-sufficiency of Christ. Assuredly we should give earnest heed to the warning; but for a saint to doubt his salvation, is not a taking heed to the warning of God, but listening to the dark suggestion of Satan. What should I say to my son if he were to make use of my warning voice as a reason for doubting his relationship? I may have to warn him, and he should attend to the warning; but it is as my son I warn him, and it is as his father he hears my voice. But as to Revelation 22:18, 19, it does not assume such a thing as a true Christian tampering with the inspired volume. It says, “If any man,” &c. In verse 19, the four Editors read “tree” instead of “book.”
34. “M. A,” Mere. Acts 16:4 refers to the directions given in chapter 15:29.
35. “J. A. S.,” Swindon. There is no foundation in scripture for any such practice as you refer to. We should regard it as resting wholly on a traditionary basis, and as savoring of superstition.
36. “M. R. Α.,” Norwich. We believe that Jordan is a type of death, in one special aspect, and the Red Sea is a type of death, in another. The Red Sea separated Israel from Egypt, and introduced them to their desert wanderings. Jordan closed their desert wanderings and introduced them to Canaan’s wars. Now, these things are our types and it is important to be able to read the type and understand its deep significance. The death of Christ is the great antitype of both the Red Sea and the Jordan. In Him we have died to the world. This is the Red Sea. We have left Egypt and entered upon our wilderness pilgrimage. But Christ is risen and has taken His place on high. He has met the full power of death for us, and made it a passage for us into glory. Jordan overflowed all its banks at the moment when the ark of God drove back its waters, and made a highway for the ransomed to pass over. Death was never so terrible as when the Prince of Life destroyed its power for us, and made it our passage to heaven. But we are not yet actually there; we are still in the wilderness, as to our experience. In spirit and by faith we are in heaven, and we are called to maintain our ground as heavenly men. Hence the conflict in Eph. 6. Clearly if we were, as to fact, in heaven, we should be done with conflict; and here, doubtless, lies the foundation of your difficulty. Israel had to fight for every inch of Canaan, and we have to fight with spiritual foes in order to maintain our position and character as heavenly men. Take a case. A person is converted ha the bosom of a worldly family. He is, as to fact, surrounded by Egypt and its circumstances. But to Him it is a wilderness; such is his experience. He is a stranger and a pilgrim beneath his father’s roof. But in spirit he soars to heaven, whither the great Captain of his salvation has gone before. He longs to have a heavenly life, to feed upon Christ, the old corn of the land — Christ risen and seated in the heavens. He longs for the grapes of Eshcol, and for the milk and honey which flow copiously in the land of his inheritance. This the devil and his agents seek to hinder in every way. Hence the conflict.
37. “H. D.,” Jersey. 1 Cor. 3:12-15, refers to the nature and character of a man’s work in the Church of God. The foundation is laid, and each one is to take heed as to the materials with which he builds. A man may teach spurious doctrines, or introduce spurious persons into the assembly. All will be tried, and what is false will be burnt up, though the workman may be saved. It is a most solemn word for ministers. The “floor” in Matt. 3:12, refers primarily to the Jewish nation; but it is a solemn voice for Christendom. A saint may, through carelessness, lose the sense of Divine love and the light of the Divine countenance; but the Lord “withdraweth not his eyes from the righteous.” He loves them with an everlasting love. As to the expression “Quench not the Spirit,” (1 Thess. 5) it refers rather to the assembly — to Christians when gathered together. You will observe that the following verse speaks of not despising prophesying’s. If an assembly of Christians set up any order or arrangement whereby the free action of the Holy Ghost is hindered, they are quenching the Spirit. No doubt, individuals also quench the Spirit when they refuse to give forth that which He communicates. But for the general walk of the believer we have the precious precept, “Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.” (Eph. 4:30.) The parable of the mustard seed, in Mark 4 and Matt. 13, refers to professing Christianity in the world. Its beginning was small and insignificant; but it has become a great thing in the earth. You must distinguish between this and the true Church of God, composed of true believers, washed in the blood of Christ, indwelt by the Holy Ghost, and guided by the word of God. The “new and living way” of Heb. 10:20, is said to be through the Savior’s flesh — the antitype of the veil. The death of Christ rent the veil and opened the way into the holiest of all. Excuse the extreme brevity of our replies. To go fully into your questions would demand a volume.
38. “W. G. W.,” Portsmouth. We should judge that the expression to which you refer merely conveys the idea that Christ appears before God for us in all the credit and value of His atoning work. Heb. 9:12 tells us that Christ entered in once, with His own blood, into the holy place, having obtained eternal redemption. The atoning death of Christ is the solid foundation on which the entire edifice of Christianity reposes.
39. “C. S.” and “E. J. B.,” Bristol. We should consider the application of Isa. 28:16, to a person running to catch a train or keep an appointment, a perfect piece of absurdity. The use made of this precious passage in the New Testament teaches us, very distinctly, that the soul who simply trusts in the living God and His Son Jesus Christ, will be kept in quiet assurance and perfect repose, come what may. Such an one will never be put to shame, never be confounded, world without end. The Lord be praised for such rich consolation! Accept our thanks for the sweet hymn.
40. “L. H.” and “J. Τ. B.,” Northampton. Your kind communications refer to the same subject. We quite purpose, if the Lord will, to reprint the series of papers entitled “Glad Tidings,” as a separate tract. Very many as well as yourselves have requested us to do so. May God add His rich blessing!
41. “Α. Η.” 1 Pet. 2:24 refers, as we judge, to the whole of Christ’s sacrificial work. It is, as you will, doubtless, have observed, a quotation from Isaiah 53:5. The 80 version renders the word “stripes” by a singular noun (τω μχωλωπι). The atoning work of Christ is set forth, in various ways, throughout scripture — “Death” — “Blood shedding” — “Stripes” — “Cross,” &c, &c. We doubt not there is always a distinct object in the use of any particular term. Accept, beloved friend, our warmest thanks for your truly kind and encouraging letter. May God bless you most abundantly!
42. “Η. Α.,” Unita. Your communication, with the extract, has come to hand. We cannot enter further upon the subject. May the Lord Himself be your Teacher!
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43. “J. S.,” St. Affrique. We assuredly believe that the disciples had divine life before the Holy Ghost came clown. You must clearly distinguish between divine life and the Holy Ghost’s indwelling. All the Old Testament saints had divine life. The two things are quite distinct. The apostle prays for the Ephesians, “That God would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man.” (Eph. 3:16.) Hero you have both the divine life — “the inner man” — and the Holy Ghost. You have also to distinguish between “life,” and “life more abundantly,” according to the words of our Lord in John 10 “I am come that they might have life, and that they might have it more abundantly.” (v. 10.) And, in pursuance of this, we find the risen Lord — the Head of the new creation, in John 20, breathing upon His disciples, and saying, “Receive ye the Holy Ghost.” This was “life more abundantly,” even previous to the day of Pentecost. But when our Lord took His seat at the right hand of the Majesty in the heavens, the Holy Ghost came down, according to the promise of the Father.
44. “G. M. S.,” Bordeaux, (a) During the interval between the Lord’s ascension and the day of Pentecost, the disciples were commanded to tarry at Jerusalem until they should be endued with power from on high; and even after that, God’s testimony was specially to Israel until they fined up the measure of their iniquities, and were utterly rejected as a nation, (b) If you compare 2 Chron. 5:2, 10 with Heb. 9:4, you will find that when the ark was in the tabernacle in the wilderness, it contained the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant. But, when the ark was brought into the temple, there was nothing in it but the tables. The pot of manna and the rod, those memorials of wilderness scenes and circumstances were laid aside, and nothing remained save that which formed the foundation of Jehovah’s throne of government in Israel and over all the earth, (c) As to the difference between “Cherubim” and “Seraphim:” the former are the inseparable adjuncts of God’s throne of government; the latter would seem from Isa. 6 to be an order of angelic ministry. (d) John 8:34, 35 teaches that nothing suits the Father’s house but the spirit of liberty. There is no legal yoke, no spirit of bondage there. Sonship is the order, and “Abba” the cry in the Father’s house. The law could never introduce the soul into the house, much less give it an abiding place there. Accept our very warmest thanks, beloved friend, for your truly kind and welcome letter. It would be a real pleasure to send you a direct reply, but we are much pressed for time. May God bless you!
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45. “J. D.,” Bordeaux. You wish to know why the emblem of the serpent is used in John 3:14. Numb. 21 furnishes the answer. Israel’s murmurs were answered by the serpents’ bite; but when they owned their sin, grace provided a remedy. Moses was commanded to make a serpent of brass — the figure of that which had done the mischief — and set it upon a pole, and every bitten one that looked to the serpent of brass lived. God did not remove the serpents. He suffered them to go on doing their terrible work; but He provided a remedy, to which each one had to look for himself. It was an individual matter. One man could not look for another; but the moment he looked he lived, and could then calmly look at the fiery serpents, knowing they could no longer hurt him. Now Christ is the great Antitype of the brazen serpent. “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life.” Precious words!
46. “A Reader of ‘Things New and Old,’” Malvern. We cannot conceive how anyone, the least acquainted with the letter of the New Testament, could suppose that the shepherds of Bethlehem were the same as the wise men from the East. A Sunday school child even ought to know better.
47. “J. B.,” Manchester. We consider that Acts 19:1-7 does most clearly show that persons may be “disciples,” and “believers,” and yet not be sealed with the Holy Ghost. The Holy Ghost had come down — was actually on the earth, and yet here were twelve persons called “disciples” who had believed, and yet they had not received the Holy Ghost.
48. “E. S. K,” North Brixton. The case to which you refer in 1 Cor. 5 illustrates the nature and object of church discipline. The man was put away from the assembly, where the Holy Ghost ruled, and delivered over to Satan, not that he might be lost, but, on the contrary,” that his spirit might be saved in the day of the Lord Jesus.” In the Second Epistle he is restored to the fellowship of the church. We believe, most assuredly, that every assembly of Christians is solemnly bound to exercise discipline, and put away evil from their midst. If they refuse to do so, they are not on the ground of the Church of God at all. We are most thankful for the blessing you have received through our pages. To God alone be all the praise! Continue to pray for us.
49. “E. L.,” Belfast. Your question is not intelligently put. The apostle declares that “the blood of Jesus Christ cleanseth us from all sin.” The divine nature does not want cleansing, because it cannot sin; but we want cleansing, and healing, and restoration, because we carry about an evil nature, and have to pass through a defiling scene. When the apostle speaks of “us,” he speaks of a complex thing; but when he speaks of “ that which is born of God,” he speaks of an abstract and a perfect thing.
50. “F. G.,” Essex. John 6:35 teaches very plainly that the soul that feeds upon Christ and His precious death does not want anything else. He shall never hunger and never thirst. May our souls ever be satisfied with Christ!
51. “P. N.,” Bristol. We believe it is the Christian’s duty to pay whatever taxes are demanded of him without any question as to how such taxes are applied. For this latter the government is responsible.
52. “D. J.,” Darley. There is a tract entitled “Sanctification: what is it?” which may help you. If you send three postage stamps to Mr. Morrish, 24, Warwick Lane, Paternoster Row, you will get a copy by return of post.
53. “J. B.,” Aberford. We take Rom. 13:8 in its plain, broad sense. We believe it teaches us to owe no man anything. Would to God it were more fully carried out! It is painful beyond expression to see the sad lack of conscience among professors, as to the question of debt. We would solemnly call upon all our readers, who are in the habit of going in debt, to judge themselves in this matter, and to get out of a false position at once. It is better far to sit down to a dry crust, and to wear a shabby coat, than live well and dress well at our neighbor’s expense. We regard it as positive unrighteousness. Oh! for an upright mind!
54. “G. D.,” Bristol. “A christian man” can never perish. This is an answer to your question. We have never heard of such a thing as a child of God committing suicide. God keeps His own.
55. “J. M. J.,” Co. Antrim. The assembly is bound to put away a drunkard. If the excommunicated person is truly repentant, the assembly should receive him back. Both the putting out, and the receiving back, must be the act of the whole assembly, and not of a part merely. It is of the utmost importance that none should attempt to interfere with the action of the assembly.
56. “F. B.” We should insist upon obedience both from servants and children. If a servant refuses to obey, he dissolves the relationship by his own act. As to giving credit, it must be a matter between yourself and the Lord. If you cannot afford to be out of your money, we should recommend you to cultivate a cash trade. This, however, is difficult to do in all cases, and you have only to cast yourself upon God who is ever gracious and compassionate, and He will take care of you. May He comfort and bless you very abundantly!
57. “J. R. Α.,” Scarboro. You ask, “Whether will Paul’s or Matthias’s name be with the other eleven apostles, in the foundation of the wall, mentioned in Rev. 21” We believe the latter. Paul’s ministry was quite distinct from that of the twelve.
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68. “C. D.,” London. Accept our hearty thanks for your interesting and cheering letter, and the accompanying lines.
59. “E. G.,” Barnet. “We most fully believe in the doctrine of the Lord’s coming to receive His saints to Himself, previous to His coming to judge the world; but we should not have thought of building upon such passages as you adduce. It is too weighty a subject to be dismissed with a few lines of correspondence; but we shall just refer you to the scriptures which form the basis of our hearty belief in this precious truth. 1 Cor. 15:51-58, 1 Thess. 4:13-18 contrasted with chapter 5:1-4. 2 Thess. 2:1, 2, where the apostle beseeches the saints “ by the coming,” not to be troubled as to “the day.” The former will be “our gathering together unto him;” the latter, His revelation in consuming judgment upon the wicked. Rev. 19 where we see Christ coming in judgment, accompanied by His saints. These latter must surely have previously gone to be with their Lord.
60. “P. E. J.,” Bury St. Edmunds. We have been deeply interested in your case, and we do most heartily bless the Lord for His goodness to you, and for the use He has so graciously made of our pages. As to your question respecting music and reading the newspapers, we should prefer casting you entirely upon divine guidance and teaching. We believe the practice of reading newspapers is most injurious to the soul; and the same remark holds good as to a vast mass of light and abominable literature now issuing from the press. It is most serious and sorrowful to mark the way in which our young people are being ensnared by these vile productions. They not only displace the word of God, but actually destroy all taste for useful and solid reading. It makes us weep to think of it; and we earnestly beseech christian parents, teachers, and guardians, to have a care in this matter. No doubt, caution is necessary not to draw the rein too tight; but we should feel unfeignedly thankful if those who have ability and means would bring out a series of works combining those two things, namely, harmless entertainment and solid information. As it is, you may take up many of the publications of the day, and find, on one page, a little bit of religion, and a little bit of morality; and, on another page some absurd love story, or a piece of nonsensical romance, calculated to falsify a child’s idea of human life and character. This is really a very serious matter and lies heavily on the heart.
61. “Helen,” London. You are reasoning on what you feel in yourself, instead of believing what God says about Christ. Tins is the true secret of your perplexity and un-happiness. “Abraham believed God.” May you be led to do the same, and then you will have settled peace. You are arguing against God, instead of believing Him.
62. “Η. Μ. B.,” Uxbridge. We thoroughly enter into your difficulty and sympathize with you. It would be to us a most serious question, were we engaged in printing or bookselling, as to what we printed or sold; but, dear friend, it is one of the many things as to which you must walk before God with a pure conscience. We certainly should not do anything that leaves a soil on the mind or a sting in the conscience; but no one can be a guide for another in such matters. The Lord is so good! He will guide and keep you.
63. “Ego.” We do not exactly enter into your objection to the lines to which you refer. We must not expect to find in a poet the cool accuracy of a theological professor; while, at the same time, we fully admit that a poet ought not to write bad doctrine.
64. “ R.,” Bradford. We believe Heb. 11:27 refers to Moses’ first departure from Egypt. We cannot see any discrepancy whatever between this passage and the history given in Exod. 2. You must remember that when, in the Old Testament, the Holy Ghost writes the history of a man, He gives you the man as he was, with all his weakness and all his mistakes and failure; but, on the other hand, when, in the New Testament, he comments on the history, He gives you the principle on which, in the main, the man acted. Thus we read of Abraham, in Rom. 4 that “He staggered not at the promise of God, through unbelief;” and yet, when we go back to his history, we find that he went down into Egypt — that he denied his wife — that he had recourse to Hagar, in order to reach the promised seed. Is this discrepancy? By no means. It only illustrates the faithfulness and grace of God — faithfulness that can only present man as he is — grace, that can overlook all his failures. You truly remark, beloved brother, that Heb. 11 is a history of faith, not a history of failure. May God bless you and those with you.
65. “E. N.,” Barford, near Warwick, (a) You are quite right, dear friend, in looking at these sublime and precious passages of scripture, Isa. 60 and 65 as millennial; but they shall have their fulfillment after the saints have been caught up to meet the Lord in the air. The first thing we have to look for is the appearing of the bright and morning star. (2 Pet. 1:19. Rev. 2:28.) This is the Church’s special hope. In Mal. 4:2, the pious remnant of Israel is cheered by the blessed hope of the rising of the Sun of Righteousness with healing in His wings. There is a great difference, in every way, between the appearing of the morning star, and the shining forth, in mid-day splendor, of the Sun of Righteousness, (b) We do not see why we should not recognize our friends amid the glories of heaven. The disciples, on the mount, were able to distinguish Moses and Elias whom they had never seen in the flesh. The rich man, in Luke 16 is represented as knowing Lazarus in Abraham’s bosom. We fully believe that the saints will eternally retain their personal identity, though all shall be fully conformed to the image of our blessed Lord. Precious hope! May we cherish it!
66. “F. Ε. B.,” Dalkey. (a) If you will procure a copy of “Nine Years’ Answers to Correspondents,” you will find, page 3, of the second part, a full answer to your Question respecting Judas. You can get the book by sending twenty-four postage stamps to Mr. Morrish, 24, Warwick Lane, or to Mr. Broom, Paternoster Row, London, E.O. The second part can be had, separately, for twelve stamps. (b) You are right in your view of 1 Thess. 5:10. At least, so we now judge.
67. “W. M.,” Shrewsbury. It will assist you in your study of the parable of the tares, in Matt. 13 to bear in mind that our Lord is speaking, not of the Church, but of the kingdom of heaven. The tares are false professors who shall be bound up in bundles for judgment, at the close; while the wheat — the true and genuine people of God, shall be gathered into the heavenly garner. It is very important to see what you have, and what you have not, in Matt. 13 The rejection of the King has thrown the kingdom into mystery. His reception will be the kingdom in manifestation; but you must remember that the mystery of the Church forms no part of the ways of God on this earth. It is a distinct thing consequent upon Israel’s rejection of the Messiah. The period during which the Church is being formed is a parenthesis. You will never understand Matt. 13 nor indeed any of the prophetic scriptures either of the Old or New Testament, unless you bear this clearly in mind.
68. “T. S.,” Manchester. If you refer to our correspondence for September (No. 47) you will find an answer to your question.
69. “G. S. M.,” Southampton. Your lines have come to hand. They are sound and good.
70. “D. W. Derby. Scripture declares that our Lord Jesus Christ was tempted in all points, sin excepted. (Heb. 2:17, 18; 4:15.) This is quite sufficient for us. When scripture speaks, we bow; when man speaks, we judge. In neither case is it a question of reason.
71. “C. K,” Canada. We judge you have made a mistake in leaving the assembly because some of the members found fault with you. The discipline and surveillance of the assembly are very wholesome, though they may prove irksome to our proud and restless nature. We do not mean to say that the persons who found fault with you, were right, inasmuch as we do not know the facts of your case. But speaking generally, it is a bad sign to see a person grow restive under the exercise involved in walking in company with his brethren. You may rest assured it is far better to be rapped over the knuckles than to have our personal vanity fed by a flattering tongue. It may be that those who give the rap are wrong in their mode of doing it; and further, it may be that, as in the case you refer to, they need a rap themselves just as much as you do. Be this as it may, we are thoroughly persuaded that the fellowship of the assembly is a safe and wholesome thing, and woe be to them who seek, in pride or willfulness, to get rid of it! We should strongly recommend you to humble yourself and seek to be re-admitted into the bosom of the assembly. “Humble yourselves under the mighty hand of God that he may exalt you in due time.” 1 Pet. 5:6. Jas. 4:10.
72. “T. A. L.,” Bedous, Basse Pyrenees. We have recently referred to the book of Esther. As to the special point which you find puzzling, namely, the severity of the Jews towards their enemies, you must bear in mind that, in a dispensational point of view, it was as consistent for a Jew to act in stem righteousness, as it is for a Christian to act in pure grace. We desire to render hearty thanks to God for the blessing which you and others around you have received through the pages of “Things New and Old.” To God be all the praise!
73. “W. C” Bristol. 1 John 5:16, 17 refers to God’s governmental dealing on account of sin, which dealing might go even so far as the death of the body.
74. “S. O.,” Hobart Town, Tasmania. Your kind and interesting letter of June 25 is to hand. We cannot at all agree with Mr. Baxter’s view of the Man of Sin. We believe 2 Thessalonians 2 teaches us distinctly that the lawless one or Man of Sin will not be revealed until the saints have been caught up to meet the Lord. (Compare 1 Thess. 4:13 - 18 with 5:1-11.) We regret the oversight with regard to your letter of August, 1866. Pray excuse us.
Correspondence
75. “Ε.,” Somerset. We do not see how you could sit in the presence of God and write fiction. “ Speak every man truth with his neighbor.” (Eph. 4:25.) Now, fiction is not truth, and hence we judge that a Christian should neither speak it nor write it. True, you might be able to earn money by writing works of fiction, and to spend that money for the Lord; but does the Lord want money earned by writing what is not true? Are we to do evil that good may come? It is very evident, dear friend, that you have misgivings in your own mind, and we do not wonder. We fully enter into your remark as to the numbers who are neglecting their Bibles for worthless and worse than worthless fiction. Indeed not only is the Bible neglected, but even works of solid information are laid aside for fight and corrupting literature which is only fit to be thrown into the fire. We deeply feel the need of vigilance, on the part of christian parents, guardians, and teachers, in order to guard our young people from the demoralizing influence of much of the literature of the present day. We should feel bound to preserve our children s bodies from poisonous drugs; ought we not to preserve their minds from poisonous books?
76. “An Aged One,” Underbill Cottage. In 1 Corinthians 13 the apostle sets forth the great motive spring of all true and effectual ministry — that motive spring is love. In chapter 12 you have the ground of ministry; in chapter 13 the motive spring; and in chapter 14 the object. 1st, membership in the body; 2ndly, love; 3rdly, edification. We cannot, of course, attempt to enter upon a detailed exposition of such a portion.
77. “J. H. S., Swindon. 1 Thess. 3:8 furnishes a most vivid and touching proof of the way in which the apostle felt himself identified with those who were his children in the faith. “Now we live, if ye stand fast in the Lord.” We need hardly say it was no question of his eternal life in Christ; but where is the true servant of Christ that does not know something of the spirit breathed in this exquisite passage? Accept our warmest thanks, dear friend, for your loving note.
78. “T. F. G.,” Swindon. Your MS. has come to hand. We do not know that we have any remark to offer.
79. “A Seeker after Truth,” Bridport. John 15:2 refers to the Father’s work as the husbandman looking after the vine, removing some branches and purifying others. The whole scene is laid on the earth. We do not think of a vine in heaven. It is no question of eternal life or of the believer’s security, but simply of fruit bearing. As to the expression, in Rom. 8 “Who walk not after the flesh but after the spirit,” it should be omitted in the first verse. It occurs properly in the fourth, and refers of course to believers. Alas! dear friend, it is too true that Christians are liable, if not vigilant, to walk after the flesh. It ought not so to be. It is our high and holy privilege to walk ever and only in the Spirit. This is the proper path of a Christian.
80. “G. H.,” Stoke Pogis. 1 Tim. 2:15 sets forth the efficacy of faith, in the moment of nature’s anguish. That anguish is the fruit of sin, but grace has come in, and wrought redemption, and faith takes hold of this and triumphs.
81. “A Feeble One,” Wakefield. Would it not be better to speak a loving word to those persons to whom you refer? We utterly condemn the practice of Christians traveling on business on the Lord’s day; we think it very wrong indeed. But we have already had occasion to protest against the habit of writing to the editor of a Magazine in order to get him to denounce errors and evils which ought to be made a matter of loving brotherly admonition in private. It does seem to us a cowardly mode of acting, quite unworthy of a Christian man. We ought to be more faithful with one another.
82. “W. B.,” Aberford. We are of opinion that you would be happier as a Christian, and safer as a man of business, to work your present trade on sound principles, than to get into a large thing such as you describe which can only be carried on by a system of credit. We are fully convinced of the possibility of carrying on trade without going in debt, and we strongly urge ad our friends to do so. Why cannot a man in trade pay for what he buys as well as a private individual? True, he might not cover so large a surface, but he would have a more solid foundation. His trade might be small, but it would be safe, and his mind would be in peace. “ Let your moderation be known unto all men. The Lord is at hand.” (Phil. 4:5.) This is a seasonable word for Christians in this day of busy speculation, and restless ambition. There is urgent need, dear friend, for watchfulness lest we be ensnared by the money-loving spirit of the day. The devil is seeking to blind the eyes of professing Christians, in various ways. He furnishes them with a thousand plausible reasons why they should push, and grasp, and scrape together. He will even misquote and misapply the word of God, in order to furnish a plea for money-making to those whose hearts are secretly set upon that object. But oh! the wretchedness of having before the heart such an object as to “make money.” Surely, surely as is the object so is the character. Only think of a saint of God, an heir of glory, hoarding up this world’s miserable riches! Think of this, too, in the face of hundreds of God’s people in want, and in the knowledge of the claims of the Lord’s work, at home and abroad! How can we suppose the existence of the life of Christ or the love of God in a soul that can lay by his hundreds and see his brother in need? Impossible. Oh! for a large heart!
83. “A. J. G.,” Exmouth. Thanks for your note and the accompanying lines. You will find in our next, an answer to your question as to Hebrews 12:23.
84. “F. W.,” Evesham. You ask, “ May not the action of the Holy Ghost in giving trouble be often known for a long time previous to the belief of the gospel of God’s salvation through Christ? And is it not to the reception of the latter the Spirit gives His seal and presence?” We fully believe there is a material difference between being quickened and sealed by the Holy Ghost. The latter stands connected with believing in a risen and glorified Christ. (See John 7:39 compared with Acts 19:1-6.) The Holy Ghost is Himself the seal — God’s seal put upon the soul that believes in a dead, risen, and glorified Christ. But there are many of the children of God who do not know themselves sealed, who have not peace, who do not enter into the truth that God, as the Justifier, raised up Jesus our Lord from the dead. They are little if at all beyond the condition of Old Testament saints, looking forward to the time when they shall be saved, but not knowing that they are saved — they are, in a certain way, looking to Christ to do something for them with God, but they do not see what God has done for them with Christ —they think of Christ as befriending them (and surely so he does), but they have a secret dread of God — they are looking to the cross for deliverance, but they do not know the power of the resurrection — they are safe, but they do not know themselves saved. In a word, they do not know “the gospel of God” — they do not know their union with Christ— they do not enjoy the indwelling of the Holy Ghost —they do not enter into the power of the relationship as sons of God. May God send out His light and His truth!
85. “E. S. Y,” Sudbury. It will entirely remove your difficulty if you will notice that in 1 Cor. 11 the apostle does not speak of the public assembly until the 17th verse.
Twelve Communications stand over.
Correspondence
January
86. “J. B.,” Kingstown. The subject to which you advert is one which we do not feel led to discuss in our pages. Christians differ so widely about it, that we could hardly expect to promote the edification of our readers by its discussion. What we should say to any enquirer is this, Take the New Testament, and study it prayerfully, in the divine presence: seek to get your mind entirely free from preconceived thoughts and feelings; try and forget the thoughts and opinions of men, and seek to ascertain the will of your Lord, in this matter; and then arise, forthwith, and do it, looking neither to the right hand nor to the left. If this simple plan be adopted, we have no fears as to the result. But if any seek to be guided, as to this or any other point, by the commandments and doctrines of men, darkness, confusion, and vacillation must be the melancholy consequence. Oh! dear friend, when shall we learn to take our place at the feet of Jesus, and looking up into His face, say, from our very hearts, “Lord, what wilt thou have me to do?”
87. “S. G.” We do not know of any scripture to prove that “unclothed spirits” can recognize one another.
88. “G. H. E.” Your communication has come to hand, and we beg to assure you of our sympathy and interest. May the Lord Himself go before you as the Breaker-up of your way, and go with you, as your Companion therein!
89. “R. J. J.,” Rotherham. We have already gone into the question of your letter, and do not mean to discuss it again. We believe it to be contrary to the word of God to forbid the use of any creature of God.
90. “G. H.” Rom. 5:14 refers to the death of the body. Thousands were quickened and saved from Adam to Moses; but, with the exception of Enoch, they died; of course, all who died without faith perished eternally, then, as now, and at all times.
91. “R. F.,” Co. Antrim. We feel deeply for you. You are evidently in a false and very trying position; but it is one thing to see this, and another thing to know how to get out of it. It is clearly wrong for a Christian to be yoked with an unbeliever, for any object. The fact of your having entered into this partnership, in ignorance, may account for your entrance, but it cannot justify your continuance therein. You have only to bow down before your Lord, and confess your failure, and look to Him to deliver you out of your false position. Beware how you act. Do nothing rashly. You must seek to act honorably toward your partner and toward all to whom you owe anything. God honors the bent of the heart and conscience in a right direction; and we must not do wrong things in seeking to get into a right position. We cannot enter farther into your case, here; but you might order through our publisher, Mr. Morrish, a copy of a pamphlet, entitled, “The Unequal Yoke.” If you enclose him four postage stamps, he will send you the book.
92. “M. G.” Your kind communication did not reach us in time for our December issue. The difficulty of your friend arises, very much, we should say, from not seeing that the Church, as such, is not before the apostle’s mind in Galatians or Romans. He is speaking of believers, and the ground on which they are individually justified before God. They are justified by faith, as Abraham was, and hence are morally the children of Abraham. And, further, though Abraham did not and could not belong to a body which had no existence, save in the purpose of God, until the Head ascended into the heavens, still most assuredly Abraham and all the Old Testament saints will share in the heavenly glory. Very many, we doubt not, are perplexed, as to this point, because they make it a question of comparing individuals one with another. If it be a question of personal worthiness, holiness, or devotedness, Abraham might stand above the most holy and devoted amongst us. But it is not so at all, but simply a question of God’s dispensational arrangements; and if any be disposed to find fault with these, we are not at all disposed to argue with them. Some, now-a-days, have a way of turning the subject into ridicule which savors far more of wit than of spirituality or acquaintance with the word of God. But we trust that we shall never surrender the truth of God in order to escape the shafts of human ridicule.
93. “W. F.,” Peckham. Accept our hearty thanks for your kind communication. We cannot quite coincide with the criticism which you have so kindly sent us. We believe the apostle Paul received his instructions directly from the risen and glorified Christ, and not from the twelve. His apostleship and ministry were quite peculiar. Study Gal. 1:12, and the opening of 1 Cor. 15.
94. “F. T.,” Berks. You have to judge yourself in these things to which you refer, and wait, perseveringly, upon God for spiritual power. It is important to be able to get back to the point at which decline first showed itself, so that we may humble ourselves before God, and taste of divine restoration. The Lord is gracious and ever ready to help; but He loves reality.
95. “F. A.” That the application of Matt. 7:1 to what you refer is incorrect will be evident to you if you refer to verse 15 of this chapter. How can we “beware of false prophets” if we are not to judge at all? We must not judge motives; but we are bound to judge conduct and doctrine.
Look at 1 Cor. 5:12, 13. What does this mean? Clearly, that Christians are called upon to judge evil conduct, and put away the impenitent offender. If the Corinthians had not done so, God would have judged them. Again, look at 1 John 4:1. What does this mean? Clearly, that Christians are called upon to judge the doctrine of any coming to them, and reject the false. Matt. 16:28 refers to the transfiguration, which was a sample of the coming glory of the kingdom. Compare 2 Pet. 1:16.
96. “E. C. T.,” near Denbigh. Your MS. has come to hand; but we have not yet had time to read it. It shall, the Lord willing, have our best attention. Absence from home prevented our giving as early attention as usual to the communications of our friends.
97. “L. D.” Your MS. has come to hand.
98. “M. C. S.,” Sheffield. Thanks for your interesting letter. We hope to profit by your kind suggestions. We believe the Jews will, many of them, be gathered back to Palestine in unbelief.
99. “S. S.,” London. It was certainly very wrong of you to take a false oath; and still more wrong of those who compelled you to take it for their gain. We do not believe it to be “the unpardonable sin;” but you are bound to confess the sin, and get out of a false position. Do not trifle with conscience, else you may get into a state which can only be compared to hell upon earth. No human power should have induced you to tell a lie, much less to swear one!
February.
100. “W. S.,” Bournemouth. It may be you have been looking for an answer to your note of December 5; but as it was placed with all the other Communications to the Magazine, we have only this moment opened it. Perhaps you are not aware that we cannot undertake to send direct replies. We have repeatedly informed our Correspondents of this, and we would take it as a favor if they would not send us stamps, or stamped envelopes. As to the subject of your note, we have to remind you that you have not given us the title of the paper which you wish reprinted.
101. “J. A. H.,” Blackrock. We quite agree with your view of Abraham. Heb. 11:16 is conclusive as to all those Old Testament saints having their place in heavenly glory. Gen. 13:15 in nowise touches this fact. Abraham’s seed shall assuredly inherit the land of Canaan; but Abraham himself will enjoy that which he desired and looked for, namely, “a heavenly country.” With regard to your second question, we do not see what authority there is for predicating positively on the subject. Certainly Psalm 23:3 is no proof. We most fully believe that if a child of God wanders, he will be restored; but for any one to assert that the Lord “could not take him away by death, whilst in a condition of distance and worldliness,” seems to us quite unwarrantable. As to the formulary to be used in baptism, we have already given our judgment. We always adopt Matt. 28:19; but we do not dogmatize about it. May the Lord bless you, and make you deeply happy in His unchanging love!
102. “Baptista.” Luke 23:43; Acts 7:59; 2 Corinthians 5:8; Phil. 1:23 prove, very clearly, that the moment the spirit of a saint leaves the body it is with Christ in Paradise. The “leading man” to whom you applied for information must be deplorably ignorant of the New Testament. The whole of your letter shows that your mind has been sadly darkened by the cloud of skepticism which seems, just now, to be overshadowing so many thousands. In a very recent number we referred to the question of “everlasting punishment.” We believe it so connects itself with the truth of the immortality of the soul, and the infinite nature of Christ’s atonement, that you cannot touch it without disturbing the entire arch of Divine Revelation. The word “everlasting” occurs about seventy times in the New Testament, and is applied to the life of the believer, to the Spirit of God, to the inheritance of the saints, and the punishment of the wicked. On what authority, therefore, can the word be said to mean eternal in one case and not eternal in another? Be assured of it, that all this reasoning is the fruit of positive infidelity, from which may God, in His mercy, deliver the children of His people! We believe that “ hell-fire” is an awful and an eternal reality; nor should we be shaken in our belief by the absurd reasonings of ten thousand “leading men.” “ If the blind lead the blind, both shall fall into the ditch.” Dear friend, do you ask God to guide you by His word and Spirit; and place no confidence whatever in “ leading men.”
103. “M. C.” You do not give us your address, or even your name; and yet the nature of your communication is such as to demand some sort of guarantee. We have, for some time, been feeling strongly as to the practice of some of our Correspondents in writing to us about the condition of assemblies, and the walk and conversation of individuals. We consider it quite wrong, and we do not mean to take notice of any such communications in future. We do not believe it to be according to the mind of Christ to make the failings of our brethren the subject of anonymous letters to the conductors of a Magazine. If it be a question of individual failure, the proper course is to go and speak tenderly and faithfully to the person himself. But this needs much grace and self-subjugation. Serious mischief may be done by approaching a failing or erring brother in a harsh, legal, knock-me-down spirit; and if there be not moral power to act graciously, in such a case, it is better to go and tell the Lord about it. So also as to what transpires in the assembly, if half the time spent in murmuring and complaining about this, that, and the other, were spent in earnest prayer and loving intercession, how very different we should find it! We doubt not but that in very many cases, the deadness and want of power complained of are caused by the wrong state of soul of the persons who complain. There are two sides to every question; and we must say, that, in our experience and observation, for over a quarter of a century, we have always found that those persons who talked about the weakness and deadness of meetings, had really need to look to themselves; whereas the really spiritual and godly members, instead of gossiping about such things, went to the Lord in prayer about them, and thus brought down blessing on their own souls, and on the assembly. We are not ignorant of the fact that there is, everywhere, more or less to mourn over, much need of revival and bracing up; nay, we are fully alive to it, but we do not believe that the remedy lies in anonymous communications to the editor of a periodical.
104. “T. S.,” Kingsbridge. In Matt. 5:18, 19, our Lord is speaking of “the law” as contained in the Old Testament scriptures; of course, the same authority and the same eternal perpetuity belong to all scripture.
105. “Rev. R. S. L.” We do not know who has sent you the copy of “Things New and Old.” You do not say if you wish it forwarded to your present address.
106. “J. M.,” Worcester. We are deeply interested in your letter. The Lord be praised for the Sunday School! May He pour down His rich blessing upon it and upon you, beloved brother! As to the question of insurance, it must rest between the soul and the Lord. “According to your faith,” must be the rule.
107. “A. B.,” Southsea. In 1 Cor. 9:21, the expression “under the law” represents one word (ΐννομον) which simply means under the rule or authority of Christ. Paul was not under the law, nor are we either, thanks be to God.
108. “H. P. A.” We can only praise our Lord with an overflowing heart, for what you are able to tell us of the Lord’s gracious ministry to your soul, through the paper on “Arise, go up to Bethel.” Your letter is most cheering, and we thank you heartily for it. As to the terrible error into which your friend has fallen, 1 Pet. 3:18; 4:1, is perfectly conclusive. May God bless you, beloved friend, and make you a blessing!
109. “R. S.,” Manchester. We can see no objection to the expression “eternal word,” as applied to the scriptures. It is true there was a time when the book which we call the Bible was not extant, but the contents of the Bible are eternal, and this is all that is meant. But we can quite understand your friend’s objection, as also his charge of Antinomianism against the tracts you name. It is entirely owing to the standpoint from which he looks at these things. We believe the doctrine of the tracts to be the direct opposite of what your friend states.
110. “W. A. G.,” House of Commons. We do not believe that Hebrews 10:26-31, or Col. 1:23, or, in short, any passage in the New Testament, rightly interpreted, implies that a true believer can ever be lost. If you would procure from our publisher, Mr. Morrish, 24, Warwick Lane, a copy of a tract entitled, “ Final Perseverance: What is it?” it may help you. If you enclose three stamps, he will forward the tract to your address.
111. “J. C,” Stonehouse. We do not agree with the view of the 144,000.
March.
112. “J. F.,” Sheerness. We can only praise the Lord for His grace bestowed on your young friend, in enabling her to resist such a temptation, and to yield obedience to that solemn word, “Be not unequally yoked together with unbelievers.” It is most painful and humbling to think of the numbers that break down and dishonor and deny their Lord in the matter of marriage. As to the flimsy arguments used and the excuses urged in such cases, they could only have weight with persons blinded by self-will and inordinate affection. But we know of nothing more miserable, in this world, than for a child of God to be linked with an unconverted person; and, then, the dishonor done to Christ in this matter, who can calculate? As to the expression in 2 Cor. 5:1, we believe it refers to the body of the believer. The lines you have sent us, though interesting, from the occasion which suggested them, would hardly do for insertion.
113. “D. W. S.,” Kent. Your verses breathe a sweet spirit of piety and devotion; but the poetry is very poor.
114. “J. A. K.,” Rochdale. The term, “House of God,” in 1 Pet. 4:17, refers to the Church in its place of responsibility in this world. God judges His house now. He will judge the world by and by. Holiness becometh the house of God, and He must judge everything contrary thereto. A father rules and orders his house, because it is his house, and because he will have everything in his house agreeable to his tastes and suited to his dignity. Thus our God deals with us. It is not a question of the salvation of the soul, or of the eternal security of the believer; all that is settled. But God disciplines His children and judges His house. It is a most precious privilege to stand connected with God, in this world; but it is a most solemn responsibility also.
115. “J. L.,” Sydenham. You seem to confound two things quite distinct, namely, the evangelist and the elder. The former would necessarily be called to move about from place to place, and hence could not so well follow a settled occupation. The elder, on the contrary, is one who exercises a local charge, and remains stationary. The apostle, in 1 Cor. 9 is speaking of those that preach the gospel, but even in that case, he showed, by his own example, that the highest thing was to work with one’s hands. As to the elders, he tells them how they should act, in Acts 20:35.
116. “ W. H. H.,” Weymouth. We most fully agree with you in saying that our motto should ever be, “ Truth, first; unity if you can, but truth.” If unity be attained by the sacrifice of truth, it cannot be “ the unity of the Spirit.” Many, however, fall into the mistake of thinking that unity is something which they themselves have to set up; whereas the unity of the body is a grand reality, a substantial truth, in the light of which we are called to walk, and judge ourselves and all around us. We are no more competent to form that unity than we are to atone for our sins or to work out a righteousness for ourselves. It is God’s work from first to last. He has revealed His righteousness; we receive it by faith. He has revealed His unity; we receive it by faith; and as it would assuredly be a grave error for us to attempt to work out our own righteousness, so it is a grave error to attempt to work out our own unity. Christ is the center of God’s unity; the Holy Ghost is the power, and truth the basis. As to man’s unity, you will find all manner of centers, a man, an ordinance, a doctrine, something short of Christ. This unity may be maintained by the energy of the human will, and it is based upon tradition, expediency, or reason. In a word, it is not Christ, or the Spirit, or the truth - it is not of God; and if we do not gather with God, we must scatter.
117. “ S. B.,” Tunbridge Wells. We have no recollection whatever of your communication; but we must remind you that we have repeatedly requested our friends not to send us stamped envelopes, as we cannot undertake to send direct replies. If they will persist in doing so, it must be at their own risk; but they will really confer a favor upon us by not doing so. If friends wish to write to us on any subject, they are welcome to do so; but we must be allowed to use our own discretion in answering or not.
118. “E. S. K.,” North Brixton. Rev. 22:20 may help you. In reference to the second part of your letter, you might order from our publisher, Mark Morrish, a little book entitled, “A Brief Outline of the Books of the Bible,” which will help you. We bless the Lord for what you are able to tell us of help received through our pages. To His precious Name be all the praise! May He bless you abundantly!
119. “George,” Swindon. We are surprised at your saying that you find yourself alone in the practice of kneeling to ask God’s blessing, on entering the assembly. We see numbers adopting the practice, and we greatly like it. You will excuse our saying that it was scarcely necessary to seek an opinion on such a point.
120. “A Young Brother,” Ryde. The question of going to law has been frequently discussed. If it be a matter between brethren, 1 Cor. 6 is conclusive. If it be a matter between a Christian and a man of the world, we can only say that if the former go to law, he is doing the very reverse of what God has done with him. He professes to have been forgiven ten thousand talents, and yet he takes his fellow by the throat for a paltry hundred pence. Is this right? Is it pleasing to God? Is it yielding a true testimony to our heavenly Father — is it representing Him — is it imitating Him? God is not imputing trespasses. He is a pardoning God, delighting in mercy. Now, if we go to law, we are not like Him; we are misrepresenting Him. Why was the man in Matt. 18 called “a wicked servant?” Because that having been forgiven ten thousand talents, he took his fellow by the throat for a hundred pence. No doubt there are many questions raised on this subject; persons may say, “What are we to do? How can we get on? we should be cheated on all hands if we did not avail ourselves of the law.” To all this we have to say, “Is it right — is it consistent — is it like God, for a Christian to bring a poor fellow sinner to the judgment seat on any ground whatever?” If not, why seek to defend it? We have nothing to do with results; we have only to do right, and leave results with God. But even were we to look at results, we question if people make much, in the long run, by going to law. They very often find it to be throwing good money after bad. We know many christian men in business who do not go to law, and they are none the worse for it, even in a pecuniary point of view. But it is our business to judge the question in the light of the New Testament, and if so judged, we believe the answer will be easily had.
121. “T. S.,” Manchester. Your paper has come to hand.
April.
122. “Mira.,” London. The testimony of holy scripture is clear, explicit, and abundant as to the grand cardinal truth that atonement is by the shedding of blood. In one of our earliest volumes you will find a series of papers entitled “Life through death” in which we have sought to adduce scripture proof on the very point to which your letter refers. The coats of skin which the Lord God made for Adam and Eve were procured from dead victims. The “more excellent sacrifice” of Abel consisted of blood and fat. So also in the history of Noah, in Gen. 8. And the history of Abraham, Gen. 15 Israel was screened from judgment, in the land of Egypt, by the blood of the paschal lamb, as we read, “when I see the blood, I will pass over you.” (Exod. 12) The whole book of Leviticus is one great tributary stream tending to swell the tide of evidence on this vital question. The burnt offering, peace offering, sin offering, and trespass offering were all based on blood-shedding, See also that famous passage in Lev. 17 “The life of the flesh is in the blood: and I have given it to you upon the altar, to make an atonement for your souls, for it is the blood that maketh an atonement for the soul.” (ver. 11.) But time would fail us to bring forward the thousandth part of the scripture proofs on this subject. We shall merely give two most pointed passages from the New Testament, and then leave you to follow out the chain of evidence for yourself. “And almost all things are by the law purged with blood: and without shedding of blood is no remission.” (Heb. 9:22.) “Unto him that loved us and washed us from our sins in his own blood.” (Rev. 1:5; 5:9; comp. Acts 20:28.) These passages speak for themselves. We desire to bow, in reverent submission, in all things, to the authority of holy scripture. We do not want to reason or argue. “Thus saith the Lord” is amply sufficient for us.
123. “An Inquirer,” London. The passage to which you call our attention is designed to set forth the absolute completeness of the putting away of sin, and the introduction of divine righteousness by the death and resurrection of our Lord Jesus Christ. The death of Christ is presented in various aspects; thus, for example, we read in Isa. 53 “His life is taken from the earth.” And again, “Ye killed the Prince of life.” And yet we read in John 10. “I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again.” We see in the death of Christ, the expression of His perfect devotedness to God. We see in it the perfect putting away of sin. We see in it the perfect enmity of man to God, and the perfect love of God to man. We see in it the Divine Son laying down His life that He might take it again. We see Him as the Victim, bearing the judgment of sin. We see Him as the Martyr, suffering for righteousness. We must take all these things into account, if we would have a full view of the profound mystery of the death of Christ.
124. “W. B. F.,” Gosport. It is very plain that John 1:47 refers not to Jesus but Nathanael. See also Psalm 32:2. Everyone who takes his true place as a sinner — every truly repentant soul, is counted as a guileless one, and is freely and fully pardoned and counted righteous in Christ. Marvelous grace!
125. “D. J.,” London. Matt. 25:31-46 refers to the judgment of “the quick” previous to the millennium. Rev. 20:11-15 refers to the judgment of the “dead” who have died in their sins. This is after the millennium. 2 Cor. 5:10 states the great broad truth that all must be manifested before the judgment seat of Christ - all must come out in their true character, in the light of that great day. The believer shall never come into judgment, as regards his person. See John 5:24. His work, as a servant, must be tested. See 1 Cor. 3:13. But. he himself is God’s workmanship, and Christ is not going to judge God’s work. We thank God for the blessing which you say you and many others have received through the pages of “Things New and Old.”
126. “Pater,” Warrington. Your question is deeply and touchingly interesting. It is lovely for a father and son to work together in business; but if your son is not fully under your control, if he has taken a distinct and independent stand as a man of the world, if, as you suggest, he would do things that you could not, and thus involve your name as a Christian and dishonor your Lord, then, clearly, a partnership with him would be as thoroughly “an unequal yoke” as though he were in no wise related to you. From the tone of your letter, beloved brother, we feel assured the Lord will guide you. “If thine eye be single, thy whole body shall be full of light.” God bless you, and give you the unspeakable joy of seeing your son brought to the feet of Jesus. This would indeed be a blessed settlement of the question.
127. “G. M. S.,” Bordeaux. We believe that Luke 17:26-37 refers to the coming of Christ in judgment on the world. So also 2 Thess. 1:7, 8 and 2:8. Accept our warmest thanks for your kind and interesting letter. The Lord bless you, and make you a blessing.
128. “Β. B.,” Swindon. We most fully believe that Bazaars are of the world, and hence for Christians to have recourse to such means of raising money for the Lord’s work is doing evil that good may come. Surely the Lord does not want money raised in such a manner.
129. “ Lillie,” Melcombe. You have our hearty sympathy and prayers. Wait on the Lord. Do nothing hastily. Be much in prayer. God will surely open your way for you. We do not at present know of a suitable opening; but the Lord will provide. Give Him the undivided confidence of your heart. We do, most earnestly, commend you to Him.
130. “J. B.,” Aberford. You will find an answer to your question in our March number. Remember that circumstances cannot alter the truth of God.
131. “An Enquirer,” Ryde. It is quite true that the special object in the Lord’s Supper is to remember Him, and show forth His death; but, at the same time, John 14-16. very clearly proves that, after the Supper, our Lord discoursed on various subjects; and, if He did so, surely His servants may do the same. It would be a serious mistake, therefore, to shut out all teaching and exhortation save such as had for its subject the fact of the death of Christ or the circumstances attendant thereon. We believe in this, as in everything else, the Holy Ghost must lead and order. There is always great danger in taking up a certain idea and running it to seed. We most fully enter into the thought of the true nature and object of the Supper itself; but we also believe that when the feast has been duly celebrated, there is a wide field for the action of the Holy Ghost in teaching and exhortation. “Let all things be done to edifying.”
132. “Η. Η. B,” Bradford. We fear you have never yet really looked the great and awful question of eternity and your soul’s salvation straight in the face. If you had, you would be in a condition of soul to receive consolation from these words, “His name shall be called Jesus, for he shall save his people from their sins.”
133. “Μ. Α.,” Melksham. We do not undertake to expound the views of any particular body of Christians. We can only answer for ourselves that we cordially embrace the doctrine of election, as you may see in our leading article for March.
134. “A Stranger,” near Dublin. In Heb. 12:24, you have the whole millennial scene presented. It is not yet come, but we belong to it, and we can say, “We are come” to it, in spirit, and by faith. The believer has his back to Mount Sinai, and his face to Mount Zion. These are the two great contrasted systems of law and grace. “The Church of the firstborn” (ones -πρωτοτόκον) is a unique thing, occupying its own distinct position. It is, and ever will be, distinct — distinct from the Old Testament saints and from the nation of Israel. “The spirits of just men made perfect” are the saints of the Old Testament. “The general assembly” may be viewed as setting forth the countless inhabitants of the invisible and eternal world. The whole scene is most glorious, and eminently calculated to bow the soul in holy worship and adoration.
As to John 16:23-26, the expression “that day” refers to their seeing their Lord in resurrection, and applies to the whole of this present time. When we see Him in glory, there will be no question of asking for anything. May God bless you, beloved friend, and comfort your heart by His own direct and perfect ministry, so that you may be able to say, by sweet experience, “In vain the creature streams are dry, I have a fountain still.”