Correspondence
1. “ C. Β.,” Great Grimsby. A prophet, in the sense of 1 Cor. 14 is one who gives you the mind of God on any subject, or who brings your conscience into the light of God’s presence. We most surely believe that, in this sense of the term, there are prophets in the Church of God.
2. “Α. Ο. M.,” Trincomalee. We thank you, most heartily, for your kind and interesting letter; but we must beg of you to excuse our unwillingness to enter upon your question. We deem it our duty, before God, to confine ourselves, in the conducting of this Magazine, to matters bearing directly upon the salvation of perishing souls, or the edification of God’s dear people. And, judging from the excellent spirit and tone of your letter, we feel assured, dear friend, that you fully sympathize with us in this matter. Controversy may have its place and its value; but we are convinced it is not our line of things. May the Lord greatly bless you!
3. “Ε. K.,” Wallingford. We believe that in Rom. 7 the apostle gives us the exercise of a quickened soul not knowing deliverance. It is, to use a figure, a man who has got out of a morass describing his feelings when he was in it. Do you think Paul was a “wretched man” crying out for deliverance, when he penned his epistle to the Romans? Most certainly not. He was a happy man rejoicing in full deliverance. But he is describing the exercises of a quickened soul still under the law, and having no power against sin. This is not proper christian experience. Can a Christian never do right? Must he always do wrong? Can a Christian say, “How to perform that which is good, I find not?” The fact is, in all this part of the chapter, you do not get the Holy Ghost in His indwelling power. There is new life: but there is no power—no sense of full deliverance—no consciousness of victory. All this you have in chapter 8 which is proper christian experience. “But our space forbids our going further into this profoundly interesting, though sadly misunderstood, passage of scripture. We believe that many of God’s beloved people have never got out of Rom. 7; and while we must admit that we should much prefer being honestly in chapter 7 to being falsely in chapter 8, yet we do not and cannot admit that chapter 7 is the proper place for one who ought to know the enfranchising power of these words, “There is therefore now no condemnation to them which are in Christ Jesus.” It is very good for the soul to pass through Rom. 7; but it is not for the glory of God that he should stay there. If it is right for all to remain in chapter 7, then for what end did the Holy Ghost pen chapter 8?
4. “J. B.,” Melbourne. Your letter is most encouraging. Accept our warmest thanks. Such communications are eminently calculated to stir us up to all diligence in the preparation of our little serial. You ask for an explanation of Mark 9:49. It is difficult to handle this great practical passage in our brief space. “Every one shall be salted with fire.” This refers to the judgment of man as a sinner. “Every sacrifice shall be salted with salt.” This refers to the testing, soul-subduing exercise through which every saint must pass. “It is appointed unto men once to die, but after this the judgment.” This is the salting with fire. “If we would judge ourselves, we should not be judged”—“Let a man examine himself”—“Mortify your members”—“I keep under my body.” These and such like passages, together with the chastening, discipline, and governmental dealings of God our Father, present, as we judge, the salting with salt. If we have escaped the judgment of fire through the death of Christ, we ought to seek to be an acceptable “ sacrifice” to God, and in order to this there must be the “salt,” that great preservative from corruption. “Let your conversation be always with grace seasoned with salt.”
5. “R. Τ. Α.,” Cork. Acts 12:3 may at least teach us how little the Jews entered into the true meaning of the feast of unleavened bread, when they could take pleasure in the cruel actings of the ungodly Herod. Rom. 1:17 should be read, “Therein is the righteousness of God, on the principle of faith, revealed to faith.” Verse 18 simply refers to persons professing the truth but living in practical unrighteousness. Alas! no uncommon case.
6. “S. H.,” Blackheath. Ask your friend to read the paper on Heb. 6:1-10 in our fourth volume, page 25.
7. “A Sunday School Teacher” We can only praise the Lord, with a full heart, for your letter. May He be pleased to crown your interesting labors, yet more abundantly, with His blessing. We rejoice in the growing interest of the Lord’s people in the blessed work of Sunday school teaching. Be assured it is a good work, and one which will be rewarded in the day of Christ. As to your question, we are of opinion that it is the sweet privilege even of babes in Christ to be at the table of their Lord. It is not a question of age, but of spiritual life. Cannot the Holy Ghost give understanding to a child of eleven or fourteen years of age? Where is there any authority in scripture for excluding believing children from the Lord’s table? No doubt it is well for children to know and consider what they are doing in coming to the Lord’s table, and to take the step in faith and with an exercised conscience. But the same holds good in reference to adults. There may be circumstances in any given case calling for special vigilance and caution; but the Lord’s table is spread upon such a basis as to embrace every member of the body of Christ.
8. “A. E.,” Ealing. 1 Cor. 5:5 does not apply to your case at all. It is the case of one who had not judged his thoughts or judged himself, and therefore the assembly was called to judge him. We trust you seek grace to judge your thoughts. There is a vast difference between treating such thoughts as vile intruders, and providing them with furnished lodgings. Phil. 4:9 is a fine antidote against evil thoughts.
Communications have come to hand from “E. C,” London. “A. R. B.,” Islington. “A. Z.,I London. “T. S.,” Crewe. “G. F. H.,” Faversham. “Β. Α.,” Mile-end. “A Constant Reader,” Brighton. “W. M.,” Dumfries. “W.K.,” Belfast. “P. J. K,” Stratford-on-won. “F. G. S.,” Brixton Road. “T. W.,” Bristol. “M. D.” Weston-super-Mare. “J. C,” near Stonehouse. “T. W. B.” “Enquirer,” Bradford. “E. S.,” Ramsgate. “Β. Β. B,” Barnstaple. “G. H,” Ramsgate. “Χ. Τ. M.” Brixham.
Correspondence
9. “An Afflicted Sister.” May the good Lord hear and answer your cry! Your case has deeply affected us. Do not be discouraged. Persevere in prayer. “Wait on the living God. May He comfort and sustain your heart!
10. “C. W.,” Willesborough. We can only say, as to your difficulty in reference to Mark 10:29, 30, that we have never met any true Christian who could not readily say that he had received a hundredfold for all he had ever given up for Christ. If one could not say so, it is plain that Christ is not the object before the heart.
11. “E. S.,” Ireland. We are deeply interested in your case, though we cannot enter upon your question here. In point of fact, there is no weight in the question whatever; but we must keep this magazine free from all such matters. We should be glad to hear from you again, with your full address. Meanwhile, seek to follow the light as it streams in upon your soul.
12. “Two Constant Readers.” You will find a paper on the subject to which you refer, in volume 8, page 209. The writer of this interesting article purposes, if the Lord will, to go more fully into the subject of the seven churches in a series of papers in our volume for ‘69.
13. “An Anxious Inquirer,” London. If you feel liberty before the Lord, continue to act as you have done; but see that you do not go against conscience, or grieve the Spirit of God.
14. “Juvenis,” London. We do not feel free to offer any counsel in your case. You must wait only upon God. Each one must learn, for himself, in communion with God, his proper path in this solemn matter. We have invariably found that those who were most forward in offering counsel were the most incompetent to give it; and, on the other hand, those whose counsel would be worth having were slowest to give it. Do not suppose, dear friend, that we do not sympathize with you in your exercise; we do most deeply. But we believe you must ask counsel of God. 1 Cor. 7:32-34 teaches, most certainly, that the unmarried are the most free from care but verse 7 as distinctly teaches that “every man hath his own proper gift of God;” and each one must know, for himself, what his proper gift is. It is one thing to say, “Follow Paul’s example;” and quite another thing to have the “proper gift” to do it. It is a fatal mistake for anyone to affect to walk in a path for which God has not given him a call, or endued him with spiritual power. We must remember, in these days of ritualism and revived monasticism, that marriage is a holy and honorable institution, established by God, in the garden of Eden; sanctioned by His presence, in Cana of Galilee; and pronounced to be honorable in all, by His Spirit, in Heb. 13:4. Thus much as to the general principle; but the moment you come to individual cases, each one must be guided of God. To Him we affectionately commend you.
15. “A Berean,” London. We are not told in what particular way Satan hindered Paul’s visiting the Thessalonians. (1 Thess. 2:18.) He did hinder him, once and again. This is very solemn, and should lead all Christ’s servants to great watchfulness and deep exercise of soul before God. Satan may use a thousand things to hinder. He has many idles, though his power is broken for faith. Christ has destroyed the power of Satan, so that the saint need not fear him on that score. It is his wiles, his devices, his temptations, that we have ever to guard against. It is remarkable that in the tenth chapter of Daniel, Satan was permitted to hinder the angelic messenger, and to detain him for three weeks, when he would have brought a message to Daniel. May God keep us in the secret of His presence!
16. “J. L.,” Fermanagh. Matt. 19:30 teaches us a weighty and solemn truth. Many set out to follow the Lord, with loud profession and large promise; but they do not persevere to the end. They fall back and get into the hindmost rank. Others, on the contrary, who, at first, seem slow paced, get on, through grace, and, in the end, are found in the very foremost rank. Therefore let high professors and loud talkers beware. It generally happens that where there is most conscience, most sincerity, most reality, there is the least apparent progress. Did you ever compare Matt. 19:30 with chapter 20:16? In the former, we read, “Many that are first shall be last; and the last first.” In the latter, we read, “So the last shall be first, and the first last.” It is not of man nor according to his thinking; and therefore the first shall be last. It is of God, and according to His sovereign goodness; and therefore the last shall be first.
17. “Lydia,” Lincolnshire. Thanks for your interesting letter, and the accompanying lines. Your suggestion as to the little book you name would, we doubt not, be attended to if sent to the publisher, whose address is on the cover.
Correspondence
18. “Μ. F.,” Loudwater. Your question involves the very foundations of Christianity. We give you, in reply, one brief but comprehensive statement of holy scripture. “For sin shall not have dominion over you: for ye are not under the law, but under grace.” Again, “As many as are of the works of the law are under the curse.” (See Rom. 6, 7; Gal. 3) If we are to be taught by scripture alone, then we learn that the believer is “dead to the law.” He died in Christ. So the New Testament teaches us in manifold places. Now, what has the law to say to a dead man? or what has a dead man to say to the law? Is the law binding upon a dead man? The idea is absurd. “Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.”
True it is—blessedly true, that a Christian, walking in the Spirit, fulfills the practical righteousness of the law. (Rom. 8:4.) But if you put a Christian under the law, you put him under the curse, for the apostle declares that as many as are on that ground, not merely as many as have not kept the law, are under the curse. In short, the entire teaching of Romans and Galatians is flatly opposed to the notion of putting Christians under the law whether for justification or as a rule of life. So far from its being the ground of justification, it is the ground of condemnation; and so far from its being a rule of life, it is a rule of death. (See Rom. 7:10; 2 Cor. 3)
Does anyone in his right mind need to be told that a Christian is not to steal or commit murder? Surely not. But let us remember that christian morals rest on a christian, and not on a legal, basis. The law was given to man in the old creation, to test him and prove him, and cause the offense to abound. The Christian, on the other hand, is not in the old creation, but in the new. (2 Cor. 5:17.) He is not in the flesh, but in the Spirit. (Rom. 8:9.)
Are these things mere figures of speech? or are they divine statements concerning the very foundations of Christianity? Let us look well to it, dear friend; lot us see where we are. A person who, in his actual experience, is under the law, must be a stranger to the peace and liberty of the gospel; and, moreover, must be wholly ignorant of the true character of Christianity. If we trace the history and the writings of the great apostle of the Gentiles, we shall find that there was nothing that so grieved and pained him—nothing he so strongly denounced—as the attempt to put Christians under the law in any shape or form, or for any object whatsoever. When he speaks of himself as “being under the law to Christ” (1 Cor. 9:21), any competent person may see that the word is, “under rule or authority to Christ,” and has nothing to do with being under the law of Moses, which the apostle everywhere denounces in the most unmeasured terms. The law-teachers get no quarter whatever from Paul. This is as clear as anything can be. Hence, if we are going to submit to scripture, the law question is easily settled. But if any man refuses to submit to that authority, we do not see that there is much use in talking to him.
19). “F.,” Blackheath. Procure a copy of “Lectures on the Second Coming and Kingdom of the Lord and Savior Jesus Christ.” By W. Kelly. Published by Broom, Paternoster Row.
We feel constrained to give the following extract of a letter from a dear friend in Wiltshire, in reference to the blessed work of Sunday school teaching. We give it simply for the encouragement of all who are engaged in that service. Our brother writes as follows, “I have no doubt but that you will be glad to hear a little of the way we are getting on with our Sunday school, about which you so kindly gave us a little advice when you were here. We commenced it on the 6th of December, with about 35 or 36, and we have had four or five added to our number since. Both teachers and scholars, so far, seem quite in earnest; and we have gone on very happily together in the work. You will rejoice to hear that the Lord has most graciously given us the seal of His blessing. Two little boys, of about twelve or thirteen years of age, have been converted; one of them a very clear decided case. He has gone on very nicely ever since, and is now desiring to come to the Lord’s table. Several of the other scholars are also manifesting concern; and we trust the Lord has given us an earnest of the blessing He intends to pour out.” May the foregoing cheer the hearts of Sunday school teachers; and may it stir up many of our dear young friends to enter, as earnest workers, upon a deeply interesting but sadly neglected field of labor. We specially note these words: “We have gone on very happily together.” This is an essential point. There must be cordial and prayerful fellowship among the teaches, if any good is to be done; and nothing so tends to promote this as the fact that each teacher really has at heart the one grand object, namely, the glory of Christ in the salvation of the dear children. When this is the case, the earnest worker is not hindered and harassed by that miserable spirit of crotchety hair-splitting as to the mode of doing things, which is the death blow to all real usefulness. May God bless this Wiltshire Sunday school, and all other Sunday schools throughout the world!
20. “M.,” Montrose. 2 Tim. 2:21, “If a man purge himself from these,” refers, unquestionably, to the dishonorable vessels of the previous verse. This is the bounden duty of every one who desires to be a vessel sanctified and meet for the Master’s use.
21. “E. S.,” Kent. We can only say, the Lord be praised for the help ministered to you though our little serial. It was very kind of you to write.
22. “A Simple One,” Oxford. We are at a loss to see your difficulty as to Phil. 2:6, 7. Assuredly our blessed Lord was a real servant in every sense of the word. He was as really a servant (δούλοι), as He was really God over all blessed forever. He was very God and very Man—the veriest and only perfect servant that ever trod this earth. The more simple you are, the more clearly you will see this.
23. “A Tempted and Suffering One.” You have our fullest sympathy. We have met many of God’s dear children in precisely your condition. Indeed they have, in stating their exercises, used your very words. “This,” you will say, “is poor comfort for me.” And yet it may not be so. We know a very dear saint of God who was under exercise for years, and the only thing that gave him the smallest comfort was the eighty-eighth Psalm. And why? Because there was not a single bit of comfort in it. Yet it was written by a saint of God; and therefore he might be a saint, though he was thoroughly miserable. We write not thus, dear friend, to lead you to be content in your present dark and unhappy condition. Far from it. We beseech you to look off from your feelings, your experiences, your evidences, yea, and your very faith itself, and rest in Christ and His finished work. God is satisfied with Christ on your behalf. Is He not enough to satisfy you? Do you want to add something of your own to Christ? This is really the question. May God bless you!
24. “J. V.,” Hereford. We did receive a letter containing a query as to whether a Christian could consistently play chess or checkers; but we really did not think it needful to reply to such a question. Surely, dear friend, you do not suppose that we presume to lay down rules for christian conduct. It must be a question between a man’s own conscience and the Lord. Whatever cannot be done with a pure conscience, with the testimony of an ungrieved Spirit, and to the glory of God, had better be left undone. Furthermore, if we cannot ask God’s blessing on what we are about to engage in, we had better let it alone. Beyond this we do not feel it to be our province to go. We generally find that when a man’s conscience is at ease as to this or that pursuit, he has no occasion to apply to his fellow for counsel. Oh! to walk ever in the fear and love of God!
25. “I. P.,” Rathmines. In Matthew you have our Lord presented as the Messiah. In Luke you have Him as Man. Hence the difference in the two narratives. All that is perfectly human you get in Luke. It is important to seize the grand object of the Spirit in each Gospel. In Matthew you have the “Son of David, Son of Abraham.” In Mark you have the Servant—the Workman. In Luke, the Man. In John, the Son—the eternal Word. Now, in each Gospel, everything falls in perfectly with the main design of the Spirit therein. Thus in John you have no temptation in the wilderness, no transfiguration on the mount, no agony in the garden. These subjects would not fall in with the scope of that glorious Gospel. So also of other things upon which we cannot enter now. As to 1 Cor. 9:27—a passage over which so many have stumbled—we take it in its full, solemn force. Not all the gifts, not all the preaching power, not all the success of a Paul can ever do away with the necessity of keeping nature in subjection. It is not a question of eternal life in Christ, but of subduing the body. Let us never seek to weaken scripture or turn aside its keen edge from the conscience. May the Lord greatly bless you, beloved brother, and keep you in the shadow of His mighty hand continually!
26. “A Perplexed Sister.” Our reply to “A Tempted and Suffering One” may help you. Your cases are very much alike. We merely add to you, dear friend, that the brother who considers it a sine qua non to be able to tell the exact moment of your conversion is, in our judgment, completely mistaken. If that were so, it would unchristianize hundreds of God’s dear saints. Your spiritual disease is self-occupation. The remedy is occupation with the love of God; the person and work of Christ; and the testimony of the Holy Ghost in scripture.
Correspondence
27. “J. Β.,” Toronto. It is your happy privilege to rest in the assurance that God will hear and answer the prayer of faith. May He comfort and sustain your heart by His own most blessed ministry! To Him we commend you, in much brotherly love and sympathy.
28. “A. & J. W.,” London. You must look to the Lord to guide you as to details. “We can merely speak of the great general principle. A true spiritual instinct would guide in a thousand things. One should be able to judge by the practical effect of such and such a style of reading, as to whether it ought to be indulged in. No one can attempt to lay down rules for another. Circumstances alter cases
29. “J. T. S.,” Hackney. “Fellowship in the gospel” is a very wide and very blessed expression. It is very much more than “taking a seat when a brother is preaching.” Many might do this and not have a single atom of fellowship in the gospel; and, on the other hand, many might have the fullest fellowship in the gospel and yet not be able to attend the public preaching at all. We should judge that where the heart is really in the work—really bent on the salvation of souls—there will be unmistakable fellowship in every way. There will be earnest prayer for the progress of the gospel. There will be a readiness to help on the work by all means within our reach, whether it be by giving of our substance, or receiving to our hearts and to our homes those who “Go forth taking nothing of the Gentiles.” As to your second query, we have only to reply that it is wholly out of our power to say why “Scores of evangelists in London cannot find any place where they can speak for the Lord?” We are amazed at such a question. We believe that when God sends forth an evangelist, He will find him a place to preach in. But let men take heed how they run unsent. Your third query is, to some extent, anticipated in our answer to your first.
30. “Mary.” We assuredly judge that the “oil” in the parable of the ten virgins refers to the Holy Spirit, which all true believers possess. The foolish virgins “took no oil with them.” This is emphatic. They had the lamp of profession, but no oil. Wick without oil must soon go out, and so it was with the foolish virgins. It is a most solemn word for all mere professors.
31. “W.M,” Peterhead. 1 Pet. 3:19, 20 teaches that the Spirit of Christ, in Noah, preached to those whose spirits are now in prison because they did not hearken to the preaching and believe it. A deeply solemn word, surely, for Christendom with its millions of hardened professors! There is no foundation in the above scripture for the monstrous notion that our Lord went to preach to spirits in hell. What could be the object of preaching to such?
32. “ Τ. M. J.,” Boston. 1 Cor. 3:10-15, refers to the various workmen who should build upon the foundation which had been laid. Some of these might build badly, and some might build well. The wood, hay, and stubble shall all be burnt up. The gold, silver and precious stones shall abide. You must distinguish between what Christ builds, and what man builds. In Matt. 16 Christ says, “Upon this rock I will build my church and the gates of hell shall not prevail against it.” But it would be a very serious mistake to apply this passage to what man builds; for, most assuredly, the gates of hell shall prevail against “wood, hay, and stubble”—all the spurious materials which men have built upon the original foundation. This is precisely what the Church of Borne has done; and where, we may ask, have the gates of hell more signally prevailed than in the case of that awful apostasy? It is well to see, distinctly, the terrible consequences of applying Matt. 16:18 to man’s building. It is the germ of popery. Your second question is answered in No. 31. As to your third question, we have only to say that the New Testament teacheth us, in manifold places, that the Christian is dead to the world; not merely to certain gross things in the world—specially bad parts of the world—but to the world, in all its aspects. What then has a dead man to do with the world’s politics? As Christians, we are sent into this world, even as Jesus was sent into it._ What had He to do with the world’s politics? He paid tribute; so should we. He obeyed the powers that be; we should do the same. He suffered under this world’s powers; and we may be called to the same. We are instructed to pray for the powers; and we are to do so quite irrespective of the nature or character of the power. In fact, when the apostle penned that precept, the imperial scepter was wielded by one of the worst men that ever lived. The Christian is taught to be subject to the powers that be, he is never taught to wield that power—never once, but the very reverse. “Our citizenship is in heaven.” We are only pilgrims and strangers in the world. The cross of our Lord has broken every link between us and this world. The resurrection has introduced us into a new world altogether. In the death of Christ, we cleared the shores of the old world. In His resurrection, we have landed on the shores of the new. “Ye are dead, and your life is hid with Christ in God.” Therefore, “Set your affection on things above, not on things on the earth.” (Col. 3) Oh! to know the formative, sanctifying power of this precious line of truth!
33. “J.D.,” Westerham. We most fully agree with all you say as to the need of separation from the world. Would that our separation, in every way, were more intense! But we judge it would have been more courteous in you to have closed your shop on the occasion to which you refer. We do not think it would have been conformity to the world, but a simple mark of respect to the memory of the departed, and to his mourning family. At the same time, we must bear in mind that each one has to act before the Lord. To your own Master you stand or fall. God forbid that we should attempt to lay down rules for any one; we merely give our judgment as you have asked it.
34. “G. Τ. H.,” Brighton. The whole subject is gone into in a little volume entitled “ Notes on Exodus,” to be had of the publisher, Mr. Morrish, 24, Warwick Lane, Paternoster Row, London, e.c.
35. “Q. R.” We know many very true hearted christians who seem to have no difficulty as to the employment you name; but this, of course, is no guide for you. We must, therefore, simply repeat our former answer. It is entirely a question for your own conscience before the Lord. Come what may, you must keep a good conscience. You have our hearty sympathy in your present exercise; but you must beware of attaching too much weight to the opinions of men.
Communications have come to hand from “W. W.,” Colchester; “An Anxious Sister,” Oswestry; “A. B. C.,” Maidstone; “J. B.,” Kingstown; “C. Μ. H.,” West Green; “II. R. W.;” “J. W.,” Woodside; “A Believer in Jesus;” “G. S. M.,” London; “H. J. E.”Ξ London;” “W. B.,” London; A package of leaflets by “C. F. G.;” “C. Α.,” Woodbury; “R. S., Swansea; “M. J. S.,” St. Leonards on Sea; “A. D. M.,” Birmingham. “A Constant Header,” Torquay.
Correspondence
36. “A Sunday School Teacher.” You must act before the Lord. No one can, or ought to, interfere with conscience in anything.
37. “H. G—.,” Berks. We do not see how a man can be “safe” unless he is “saved.” It seems to us a distinction without fit difference. We can understand a person’s being safe or saved without knowing it, or having the comfort of it; but you say, “I do not allude to one’s own apprehension of salvation.” Again, if a person has “life” he must have “salvation.” We cannot see the value of such distinctions. As to repentance, it most certainly ought to be preached. Did not Paul preach it? And if he preached it, why should we omit it?
38. “S. Τ. I.,” Norfolk. The life of faith is a holy mystery. Let nothing induce you to take yourself out of the place of entire dependence upon the living God. He may see fit to try your faith; but in the end all will be victory.
39. “Delta,” Carrick-on-Shannon. It is entirely a question for individual conscience. We do not feel it to be our business to lay down rules for christian conduct. Where scripture is silent we have no right to speak. If you can engage in the business you name, with a good conscience before God, then “go in peace.”
40. “J. W. M.,” London. Procure a little tract entitled “Hints and Suggestions as to the Lord’s Supper, and those who partake of it.” To be had of Mr. Morrish, 24, Warwick Lane, Paternoster Row.
41. “H. D. Α.,” Southsea. In order to give an opinion in the case you name, we should know both sides of the question; and even though we were made acquainted with ah the facts, we could not introduce such matters into our pages.
42. “W. T.,” Tamworth. We do not consider that there is “a typically mediatorial thought” in 1 Kings 8:30. We believe that Daniel (chap. 6:10) was carrying out the principle contained in Solomon’s words, when he opened his window and prayed toward Jerusalem. It was faith owning God’s center, when all seemed lost and gone. Unbelief might say, “Of what possible use can it be to pray toward a city in ruins, and a temple burnt to the ground?” Faith’s answer is very simple. Jerusalem is God’s center for Israel’s twelve tribes; and though, for the present, it is set aside, yet faith always acts on the unchangeable word of God. There is something very fine and very instructive in Daniel’s conduct. He not merely held truth in the back of his head, as we say, but carried it out, practically, in the face of the lions’ den. He might have closed his windows, and drawn the curtains, and prayed in secret, and spared himself. But no: his prayer was governed by the truth of God. The dust of Jerusalem was precious to God, and it was precious to Daniel also. God will yet gather His people Israel around that grand earthly center. Jerusalem shall yet shine forth in splendor and brightness, and the house of the Lord shall be there in greater glory than ever.
43. “Ε. M.,” Chiton. There are three distinct classes spoken of in the New Testament, namely, the Jew, the Gentile, and the Church of God.” Now each class has its own special sphere of blessing—all, most surely, founded on the atoning death of Christ—the only possible channel of blessing to anyone. The Jew will have his place; and the Gentile will have his. While, in the Church of God, there is neither Jew nor Greek, but Christ all and in all.
44. “A Distressed One,” London. Your case interests us deeply. We do not think that Heb. 10:26-29 refers to one in your state of soul. What you really want is to see yourself a thorough bankrupt in everything, and to find your all in Christ. You have not, as yet, fully accepted the verdict of God against yourself. This is a great point in the soul’s history. You are occupied with yourself, and so long as this is the case, you must be miserable. You will never get anything good in yourself. Your works, your feelings, your experiences—everything, in short, of your own must be let go. God wants you to find your rest and satisfaction where He finds His, and that is in Christ; “who of God is made unto us wisdom, righteousness, sanctification and redemption.” 1 Cor. 1:30.
45. “G. R.,” London. Thanks for the leaflets.
46. “R. G.,” Gateshead. Such questions do not fall in with the character of this Magazine. We are determined, by the grace of God, to avoid all such, and to confine ourselves to the work to which we feel God has called us. Questions bearing on the real need of souls, the spread of truth, and the progress of the Lord’s work, shall, we trust, ever receive our attention. As to all other matters, it is useless for anyone to trouble us with them, as we shall most surely leave them unnoticed.
47. “J. P.,” Berks. We have no sympathy whatever with your friend’s objection to that charming little hymn, “Around the throne of God in heaven,” &c. It seems he objects specially to the expression, “Singing, glory,” &c. But might not the same objection be urged against the parable of the rich man and Lazarus, in Luke 16? There we read of one lifting up his eyes and seeing Abraham afar off and Lazarus in his bosom; and, moreover, we are permitted to listen to a conversation between the rich man and Abraham, in which the former begs that Lazarus may be allowed to dip the tip of his finger in water and cool his tongue. If all this be tried by the rigid literality which your friend has brought to bear upon our dear little Sunday School hymn, a number of questions might be raised. The act is, dear friend, there is a largeness, a simplicity, an unshackled freedom in the way of the Spirit of God in scripture, very far removed from the narrowness and hair-splitting of which, alas! one sees so much just now. Look at Rev. 6:9, 10, and what do you find? “The souls of them that were slain,” &c. And what are you told concerning them? That “they cried with a loud voice.” Is there not as much ground for objecting to “souls” crying, as to the children “singing?” It is ad right enough to be jealous for the truth of God; but oh! may the good Lord preserve us from the desire to make people offenders for a word, and to find heresy in mere expressions where nothing but edification is really sought or intended. As regards the sweet little hymn to which your friend has objected, we can only say we have sung it scores of times, and hope to sing it again. May the Lord bless you in your Sunday School work! Let nothing, we beseech you, damp your ardor therein. It is a most blessed work; but it needs largeness of heart and breadth of mind to succeed in it.
48. “S.,” East Lothian. Not yet.
49. “L. H.,” Bristol. Thanks for the lines. The doctrine is very sound; but the poetry would hardly pass muster.
60. “Ε. H. S.,” Liverpool. Your note, with the enclosed lines, has come to hand.
Correspondence
51. “J. G.,” Tunbridge Wells. We question if you are not confounding two things which must be distinguished, namely, the actual existence of the Church, in fact, on the day of Pentecost, and the revelation of the mystery, afterward, by the ministry of Paul. The Church was formed on the day of Pentecost by the Holy Ghost sent down from heaven, consequent upon the exaltation of Christ, the risen Man, at the right hand of God. There are some who seem to think that the Church had no existence, in fact, until Paul revealed the doctrine of the Church. This we consider a grave mistake, and something plainly opposed to the testimony of the word. We read, at the close of the second of Acts, that “the Lord added to the church daily such as should be saved.” This was before Paul’s conversion. The truth is, that accomplished redemption, the exaltation of Christ, and the descent of God the Spirit in His new character as the Witness of Christ’s glory, are the grand foundation of the Church. The descent of the Holy Ghost to form the’ body; and the descent of Christ to receive that body to Himself, are the grand boundaries of the Church’s earthly history. Hence, therefore, it would be a serious error to teach that the Church begins with the revelation of the mystery by the ministry of Paul. True, the mystery was committed to him—the uniting of Jew and Gentile into one body; but the Church, as such, began on the day of Pentecost. However we have no doubt but that your difficulties will be fully mot by future papers on “Church History.” You must have the whole subject before your mind, in the light of Scripture.
52. “Amicus,” Holloway. Thanks for the extracts. They are not in our line.
53. “C,” Windsor. We should reply to your first question in the affirmative. As to your second, we believe that the Old Testament saints had eternal life, and therefore could not be lost. But we do not look upon Saul as a case in point. You must carefully distinguish between saints possessing eternal life, and persons holding office of any kind.
54. “M. F.,” Loudwater. You will find your question fully gone into in a series of papers, in volume 10. of “Things New and Old,” entitled, “The Ministry of Reconciliation.”
53. “An Anxious Enquirer.” Few things are more solemn than to resist light. Look at that most weighty passage in Jer. 13 “Give glory to the Lord your God, before he cause darkness, and before your feet stumble on the dark mountains, and while ye look for light, he turn it into the shadow of death, and make it gross darkness.” (Ver. 16.) There is something very awful in the thought of God’s causing darkness, and turning light into the shadow of death, because of our not acting on the light when He graciously gave it. The contrast of all this we have in that lovely passage in Luke 11: “The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness. Take heed therefore that the light which is in thee be not darkness. If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.” (Ver. 34-30.) Thus, when we act on the light which God gives, we not only are full of light ourselves, but become light bearers for others. This is very different from stumbling on dark mountains. We do not wonder, dear friend, at the dim twilight of which you speak. The wonder is that it is not profound darkness. It would be so but for infinite grace. But we entreat you not to hesitate a moment longer. “How long halt ye?” “I made haste and delayed not to keep thy commandments.” “Let us go forth therefore unto him, without the camp, bearing his reproach.” Let nothing cause you to linger. “To obey is better than sacrifice, and to hearken than the fat of rams.” It is a fatal mistake to refuse to act on divinely given light, under the plausible pretext of usefulness. Our usefulness consists in doing what our Lord commands. Obedience is our work. May God give you grace to be decided for Christ! May He lead you forth into that blessed sphere in which you can walk with Him, lean on Him, work for Him, and find all your springs in Him! To Him we earnestly commend you.
56. “Arthur.” Are you not aware that the act is illegal? Scripture teaches us to obey the powers that be; and to be subject to every ordinance of man for the Lord’s sake. It is well for Christians to give attention to such wholesome words in days like these, and not to be found indulging themselves at the expense of the enactments of the government under which they live.
57. “J. R.,” Diss. Scripture as distinctly teaches man’s responsibility, as it teaches God’s sovereignty; and our place is to believe both. There is a very great difference between our being occupied with God Himself, and being occupied with the dogmas of theology. These latter often perplex the soul; whereas, when we get into the presence of God, and into the light of His word, all becomes clear and simple. The facts of scripture are one thing; the conclusions of theologians are quite another.
58. “W. G.,” Southampton. Controversy is not our province. Of course, we wholly dissent from the statements contained in the “Review” to which you call our attention; but we could not think of entering upon such a subject in our brief notices to Correspondents. The pages of “Things New and Old” have, from the very commencement, taught principles the direct opposite of those contained in the review, which latter we consider subversive of the truth as to the Christian’s position and practice. We shall not attempt to put on paper our feelings as to the writer’s irreverent allusion to our blessed Lord’s life. We consider it perfectly shocking.
Correspondence
59. “Η. G. Β.,” Peckham. It is difficult for one to judge for another in the matter to which you refer. Each one must act before the Lord, and be guided of Him as to the best method of working. As a rule, it is the best way to study scripture apart from the idea of having to preach. It is not good always to be reading for others; one is in danger of falling into the mere business of sermon-making, which is very withering to the soul. It is well to go to the word on the principle set forth in John 7:37, “If any man thirst, let him come unto me and drink.” We only speak of the principle, not the strict application of the passage. We should betake ourselves to the fountain of holy scripture, not to draw for others, but to drink for ourselves. Then we shall be always full, always ready for the Master’s use. Far be it from us to encourage anyone in a random, haphazard way of speaking on scripture. We believe such a habit to be ruinous to the soul of the speaker, and worse than wearisome to the souls of the hearers. The apostle’s advice to his son Timothy is salutary to us all, “ Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. Take heed unto thyself, and unto the doctrine; continue in them; for in doing this thou shalt both save thyself, and them that hear thee.” (1 Tim. 4:15, 16.) The “profiting” is sure to “appear” if the habit of meditation be diligently cultivated; but if one goes to a meeting with a sermon ready prepared, it may not be the thing which the Lord would have spoken at all. No doubt, the Lord can and does guide His servants in study and preparation beforehand; He can fix their minds upon the right subject, and teach the right method of handling it. He is so good that we can count on Him with fullest confidence in all things. But we have to watch against the habit of making ourselves up for an occasion, on the one hand, and against idleness and indifference on the other. May the Lord bless you, in your own soul, and help you in your work!
60. “A Reader,” Halifax. We consider it perfectly scriptural “for three or four Christians who happen to be on the Lord’s day, in a village or town where there is no assembly, to remember the Lord, in the breaking of bread.”
61. “A. S. O.,” Reading. There are very false notions afloat as to the point to which you call our attention; and very many, like yourself, are troubled thereby. We are continually asked about the “unpardonable sin,” and the “sin against the Holy Ghost.” If you will read carefully Matthew 12:24-32, you will see that our Lord speaks of “blasphemy against the Holy Ghost,” of which the apostate Jews were guilty. For this there was and could be no forgiveness. What could be done for those who not only rejected the Son, but resisted the Holy Ghost, and attributed His blessed operation to Beelzebub? They could neither be forgiven in the “age” of the law, nor in that of Messiah. In short, it is wholly a question, in this scripture, of the apostate nation of Israel, given over to hopeless perdition. We know that, just before the opening of the millennial age, there will be a repentant remnant for whom a fountain shall be opened, and who shall be the nucleus of the restored nation. But this is far too wide a subject to enter upon here. We merely add that we judge it to be a temptation of Satan to lead you to imagine that you have committed “the unpardonable sin;” for you may rest assured, dear friend, that you have never been guilty of any sin which cannot be canceled by that blood which cleanseth us from all sin. Many find difficulty in 1 John 5:16. “There is a sin unto death.” This we believe to be a question of God’s governmental dealings. We learn from 1 Corinthians 11 that God visits His people with sickness and even death itself because of their ways; but in neither of these passages is there any thought of “an unpardonable sin.” We do not believe that any sinner, in this acceptable year, this day of salvation, is beyond the reach of the pardoning love of God, and the atoning blood of Jesus. Those who reject the gospel shall be given over to “a strong delusion.” (2 Thess. 2:10-12.) But that terrible moment has not yet arrived. “The day of vengeance” is held back in God’s long-suffering mercy.
62. “J. C. H.,” Purton. The subject is hardly suitable for “Things New and Old.”
63. “A Constant Reader,” Bristol. Gen. 2:7 proves the grand foundation of the immortality of the soul, “Man became a living soul.” This was not the case with any other creature. If ever a moment could arrive in the which the soul shall cease to exist, then is there no force, no meaning in Gen. 2:7. We need hardly say there are numberless other proofs; but this one is quite enough for us.
Correspondence
64. “Β. Y.” We truly sympathize with you in your present state of soul; but can hardly attempt to enter upon it in a brief reply. One thing we must say, namely this, you want to come as an utterly lost one—a complete bankrupt, to the Savior; your reasonings will drive you to distraction. Come, like a little child, to Jesus; rest in Him and in His finished work. In Him you will find salvation, strength, and victory. Do come!
65. “C. II. K,” Faversham. 2 Cor. 12 gives the positive standing and the possible state of a Christian. His positive standing is that of “a man in Christ.” His possible state is, either to be in paradise with Christ, or sunk in all the wretchedness presented in the last two verses. Flesh is incurable; even the third heavens cannot mend it. Thank God, we are not in the flesh, but in the Spirit. May we walk in the Spirit! May we remember that, at any moment, our place may be paradise with Christ! May we mortify our members!
66. “Η. Η. H.” We can see no sort of sense or meaning in a person breaking bread by himself. Where is there the expression of the unity of the body? Where is the fellowship? We can hardly imagine such an idea entering into the mind.
67. “G. K,” Sydenham. The parable of the unjust steward, in Luke 16, has nothing whatever to do with salvation, forgiveness, or eternal life. Its object is to press upon those who are saved the importance of using the present with their eye on the future—of using the things of time with a view to eternity. Compare 1 Tim. 6:17-19. We have lately gone into this subject in our “Correspondence.”
68. “J. R.,” Stratford. The term “angel” in Revelation 2, 3. refers to the mystic representative of the church before God. The angel and the church are sometimes used interchangeably. For instance, “Unto the angel of the church in Smyrna write.... behold, the devil will cast some of you.” He passes from the angel to the church as though they were one and the same. In short, the term “star” or “angel” is the church mystically represented above; the “candlestick” is the church responsible below.
70. “J. M. and “ Τ. M.,” Bradford. We believe there are two evils involved in such membership as you name. In the first place, you are unequally yoked together with unbelievers, which you are expressly told not to be. (2 Cor. 6:14.) In the second place, you surrender your individual responsibility, and become merged in an organization for whose every act you are morally responsible.
70. “J. C,” Tunbridge Wells. The subject of your letter is deeply interesting: but it is, as you will doubtless admit, hardly in our line.
71. “L. L.,” Malvern. We commend you to God and the word of His grace. May He keep you close to Himself!
72. “H. S. Α.,” Reading. Some copies read Rev. 22:14 thus, “Blessed are they that have washed their robes.” We do not presume to judge as to the correctness of this reading; but it would quite remove your difficulty. If the reading in our authorized version be correct, we should quite accept your interpretation.
73. “J. W.,” Forest Hill. Assuredly we all need to watch against the creeping in of a Laodicean spirit. May the Lord keep us!
74. “W. H. J.,” Cambridge. Your acrostic is interesting; and, owing to the occasion of it, most touching; but it would not do for insertion.
75. “A Sister,” Cheltenham. We refer you to — for an answer to your inquiry.
70. “S. G.,” Chipping Sodbury. It is perfectly useless for anyone to send us such questions, we are fully determined that nothing shall induce us to discuss them in the pages of “Things New and Old.”
77. “C. L. E.,” We should think that Peter’s case furnishes a very distinct answer to your question. Did not he fall, and that grievously? And was not he restored both to communion and to service—yea deeper communion and higher service than ever? Read John 21:1-19.
78. “J.B.M.D.,” Blackrock. We consider the two statements perfectly compatible; but we cannot enter upon the matter just now. A few words of conversation would be more effectual than pages of writing. God bless you!
79. “Ε. B.,” Hurst. Accept our best thanks for your kind letter. We feel assured the Lord will be better to you than all your fears. Seek to get very close to Him in the spirit of your mind. Give Him the full confidence of your heart. Then will your peace flow as a river, and your lips and your life speak His worthy praise.
Correspondence
80. “J. B” Manchester. We could not think of inserting such an article in our pages. We presume you are aware that we are not responsible to return rejected MSS.
81. “G.,” Belfast. It would not be for edification to discuss your question in our pages. Ever since we commenced to issue this Magazine we have confined ourselves to articles bearing upon the conversion and edification of precious souls; and by the grace of God nothing shall induce us to swerve from these objects. Hence, therefore, our friends will oblige us by refraining altogether from sending us questions of a controversial nature, as we shall, most certainly, leave them wholly unnoticed. No doubt, controversy has its value, but we do not feel ourselves called to it.
82. “G. R.,” London, Your lines have come to hand. They do not suit us exactly.
83. “One Deaf,” Woolwich. Your deafness is no hindrance to your being at the table of your Lord. You can show forth His death, although you are unable to hear a human voice. “As oft as ye eat this bread and drink this cup, ye do show the Lord’s death till he come.” As to the subject of baptism, we should recommend you to study the New Testament on the subject, and ask the Lord to teach you His mind in the matter; and the moment you see His mind, arise and do it.
84. J. B.,” Toronto. It is always well to watch our treacherous hearts, even in right things, lest they betray us. But, in the matter to which you refer, we would remind you, beloved, of the exceeding goodness and tenderness of our God. He most graciously allows us to pour out our hearts to Him in the freest manner. He perfectly understands our every feeling, and He knows all about our relationships and the right affections which flow out of them. It would be unnatural not to feel peculiar earnestness in reference to the salvation of our kinsmen according to the flesh. Unquestionably, we should seek to be ruled, in all things, by the glory of God. But oh! let us ever abide in the sweet sense of His love, and let us beware of a morbid analyzing of our poor thoughts and feelings. God bless you and keep you!
85. “J. D.,” Cathcart. We most fully enter into your feelings on the subject to which you call our attention: but we must beg of you to excuse our discussing the question. So many of God’s beloved saints differ so widely in their views of this subject that great modesty and moderation become us, how decided soever we may feel in our own minds.
86. “A Brother,” Worcestershire. In Phil. 1:22, we understand the apostle to mean that the longer he remained down here the more fruit of his labors he should have. There must be some mistake in your second question, there is nothing about an instrument of death in Luke 22:25 to which you refer. As to your third query, which is too long to transcribe, we can truly answer in the affirmative.
87. “J. H.” We cannot see the force of your question at all. God made man upright. He created him in innocence. He made him after His own image. But man sinned, and was driven out of Paradise, and the way was barred against his return that way. Adam became the head of a race after his fall. He was the fallen head of a fallen race. But Christ, the Second Man, the Lord from heaven, the Last Adam, has become in resurrection the Head of a new race. Scripture speaks of these two men—two heads; and teaches that, by nature, we stand connected with the first man; by grace, we stand connected with the Second. We are born into this world as members of the first head: we are born again, by the word and Spirit of God, as members of the Second. As to the distinction between the soul and the body we cannot see the sense of it.
88. “F. B” Brantford, Ontario. We can see no objection to a sister’s asking a question in such a meeting as you describe, That a woman is not to teach in the assembly, or to usurp authority over the man, scripture most distinctly and unequivocally declares. But the meeting you describe is not a meeting of the assembly; and asking a question, if it be merely to obtain information, and not indirectly to impart it, is not teaching or usurping authority. Accept our warmest thanks for your truly kind letter. May the Lord abundantly bless you both and all His people, His servants, and His work around you!
89. “Τ. B.,” Donegal. Your letter has reached us in the midst of much pressure. We can merely acknowledge the receipt of it in this month’s issue, and hope to notice it more fully in our next. In the meantime, we commend you earnestly and affectionately to the great Shepherd and Bishop of souls. May He keep you in the blessed shelter of His own presence, and lead you into a plain path for His Name and glory’s sake!
Correspondence
90. “G. S.,” Tasmania. We have read your kind letter, with considerable interest, and we desire to thank you, most heartily, for your encouraging and loving words. We cannot quite agree with your interpretation of the “foolish virgins” in Matt. 25. We believe they represent merely nominal christian professors. They have the lamp of profession, and the wick of religious routine; but they lack the Spirit of life in Christ Jesus. There would, in our judgment, be an insuperable difficulty in applying the parable to the Jews. We believe it refers to Christendom. There is a good deal of force and interest in all you say as to the “cry,” &ct, but we are most fully convinced that the foolish virgins apply to mere professors. Thanks for your loving inquiry as to our circulation. We are greatly encouraged.
91. “S. D.,” Chichester. We should recommend you to procure a copy of “Lectures on the Gospel of Matthew,” by W. Kelly, published by “Broom, Paternoster Row.” They can be had also through our publisher, Mr. Morrish, or any bookseller. Accept our sincere thanks for your very encouraging letter. While it is our earnest desire to work quietly on, believing assuredly that our labor shall not be in vain in the Lord, and that “the day” will reveal the result of every man’s labor; yet we esteem it a very great kindness, as it most surely is a comfort to us, for anyone to let us know of blessing and profit received through our pages. Were we to notice, in particular, all the cheering communications which reach us, it might seem like puff and boast, which we regard with most thorough disgust. May the Lord greatly bless you, beloved friend!
92. “Μ. H.,” Scarborough. We regard your note as being anything but presumptuous; but we must persist in saying we see no foundation in scripture for a person breaking bread alone. It is distinctly an act of fellowship to the integrity of which the presence of two is, in our opinion, absolutely essential.
93. “Ventnor.” We cannot see exactly the ground of your difficulty. In the opening of Exod. 19 the Lord evidently refers to a covenant already existing, and that is the covenant with Abraham, the only one we read of until the covenant made at Horeb. It was the fact of the people’s undertaking to “do” anything that marked the moral ground on which they stood, the true character of which was so fully brought out by the law. “The law entered [or, came in by-the-by], that the offense might abound.” God used the law, in His governmental dealings with Israel, in order to raise the question of righteousness; but it was never according to His loving heart to put His people at a distance from Him, or to set up barriers to keep them off. We must just add a word in grateful acknowledgment of the kindly spirit and tone of your letter. Would that all could state their difficulties and ask their questions in a like spirit!
94. “E. S. K,” North Brixton. It was perfectly consistent for the disciples, previous to the day of Pentecost, to pray for the Holy Spirit, inasmuch as He was not given till that memorable day, and could not be given until Jesus was glorified. (Comp. John 7:39; 16:7; Acts 19:2.) We believe the form of prayer given to the disciples was suited to the transition state in which they were until the coming of the Comforter. From that time it holds good that, “We know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered.” Where would be the force of this, if the Church of God were confined to one definite form of prayer? It is well for Christians to consider, most attentively, the vast difference between God’s people—their standing—their calling—then hope, before and after the death and resurrection of Christ, and the consequent descent of the Holy Ghost. This is very little seen or thought of: and hence the low spiritual condition, the darkness and doubt, the legality and distance, the cloudiness and mistiness so painfully observable among many of God’s beloved people. How rarely do you find souls enjoying accomplished redemption, and the indwelling of the Holy Ghost! There is, everywhere, a strong tendency to take merely Jewish ground. People are under law, as to the state of their conscience. But little is known of the conscious possession of eternal life, sonship, and the sealing of the Spirit. It is deemed presumption for anyone to have the full assurance of salvation. And yet, by a strange inconsistency, persons who speak thus deem it possible for some who have made great attainments in holiness and the divine life, to have assurance. Now this is, in reality, presumption because it bases assurance upon something in us, even though that something be by the Holy Ghost; whereas scripture bases our assurance and peace, not on aught in us, but upon accomplished redemption by Christ. This makes a grand and all-important difference.
Correspondence
95. “Η.” Rotherham. We have, in some former number, replied to your question. We believe that Matt. 28:19 furnishes the proper formula for christian baptism. We are not aware of any subsequent revelation on the subject. “In the name of the Father, and of the Son, and of the Holy Ghost.” Here we have the full revelation of the Godhead—the true foundation of christian doctrine. We see no reason for departing from the form of words prescribed by our Lord Jesus Christ. Is not His commandment more binding upon us than the example of any or all of His servants?
96. “J. D.,” Newcastle-on-Tine. The “Synopsis of the Books of the Bible” would help you. Also “Lectures Introductory to the Gospels,” and on “the Epistles of Paul.” To be had of our Publisher or through any bookseller.
97. “G. S. H.” John 10:17, 18 contains a direct reply to your question.
98. “S. Α.,” Crewe. We cannot agree with your friend in his thoughts as to the breaking of bread. The word used in every instance, to express the act of “breaking” is κλαω, which, if we are to be guided by Liddell and Scott, never means “to pierce.” In short, we can see no sort of sense or meaning in the notion to which you refer. It seems to us utterly baseless.
99. “R. O.,” Bengal. We take it that “the doctrine” mentioned in Rom. 16:17 is contained in the previous part of the epistle.
100. “J. C.” Near Stonehouse. It is often very needful in giving out hymns at gospel preachings, to offer a word of caution to those present in order to exercise their consciences as to what they sing. But at a meeting of Christians, we should deem it out of place to occupy time in expounding hymns. We must, however, beware of laying down iron rules. Let us cultivate simplicity and largeness of heart.
101. “J. C. M.,” Liverpool. Eph. 2:22 contemplates those who were really builded together for an habitation of God through the Spirit. All true believers are living members of the body of Christ—living stones in the temple of God. Mere professors are neither the one nor the other. We must not confound the “Body” of chap. 1. with the “House” of chap. 2.
102. “Η. S. Β.,” London. Thanks for the lines. As to your first question, it might be well to ask the persons who use the language to which you refer what they mean by it. It certainly is possible to be occupied with mere doctrine apart from Christ; and this, perhaps, may be what is meant. But we greatly fear that spirit of fault-finding, which leads people to! pick holes in everything and everyone except themselves. If we prayed more and talked less, we might be the means of doing some little good in our day and generation. We generally find that the fault-finding, hair-splitting generation are not the most blameless in their personal ways. The loudest talkers are generally the lowest walkers. Gal. 6:7 may contain an answer to your second question. It is a solemn enactment of God’s moral government. But grace can restore the soul, and lift us into higher communion than ever, as in Peter’s case. We must distinguish between grace and government.
103. “A Babe,” London. Luke 19:17, 19 refers to those who, during Christ’s absence, have served Him according to their ability. Matt. 25:34 refers to those nations who shall receive the messengers sent to them just before the opening of the millennial kingdom. These are “the sheep.” On the other hand, “the goats” represent those nations who shall reject the messengers. “These my brethren” are the messengers who shall, as we believe, be from among the Jewish people. The Church is not in this scripture, though we know from other passages, that she will be associated with the Lord Jesus in all His glory and in all His doings. We do not at all view Matt. 25:31-46 as a general judgment. It is the judgment of the living “nations,” before the millennium, as Rev. 20:11-15 gives the judgment of the wicked dead, at the close of the millennium. The Church is not in either scene for judgment, for the simplest and most blessed of all reasons, her judgment is past and gone. Matt. 16:28 refers to the transfiguration. The “some standing here” were Peter, James, and John. The saints slain during the tribulation shall have part in the first resurrection. Excuse our hasty reply to questions so interesting—questions, by the way, which we should hardly have looked for from one signing himself “A Babe.” The Lord make us all more truly babe-like!
104. “G.,” London. Your case is a very serious one; but not beyond the reach of God’s restoring grace. You will need to judge yourself thoroughly before God. We fear you have never had a right sense of the evil of your nature. Still, you have to do with infinite and everlasting grace—with mercy which stretches from everlasting to everlasting—with blood that cleanseth from all sin—and with a High Priest who is able to save to the utmost. May God, in His rich mercy, restore your soul and keep you from falling again!
105. “W. D. C.” You must, at all cost, seek to obey your Lord, and keep a conscience void of offense. Look to Him for strength to do His holy will. He will make your way plain, if your eye is single. Beware of tampering with conscience!
106. “A Weak Believer,” London. Phil. 2:12 does not refer to eternal salvation; that, blessed be God, is infallibly settled and secured. But then there were difficulties, dangers, snares, and temptations surrounding the Philippian saints; and, when the apostle was with them, they naturally looked to him, and depended upon his wisdom, experience, and spiritual power. He therefore writes to them, exhorting them, in Ids absence, to work out their own salvation or deliverance, in the confidence that it was God who worked in them for the accomplishment of that end.
107. “F. B.,” Leeds. We trust you will kindly excuse our not answering your question. It is our fixed purpose to avoid all questions involving strictly local and personal matters. They do not suit the pages of a Magazine designed for general edification. Our friends will greatly oblige us by refraining from sending us any such questions.
108. “S. N. R.,” Waterloo. You surely must have made a mistake, dear friend, in requesting an answer in our October number to a communication bearing date the 27th of September. The fact is, your letter barely reached us in time to be noticed in our issue for November. We feel assured that there are roots in your heart which God is seeking to reach by the severe discipline through which you are passing. Wait on Him. Seek to go through the trial with Him, and you will most surely reap a rich harvest of blessing. Look at Hebrews 12:1-11. Here you find three ways of meeting discipline. You may either despise it; or faint under it; or be exercised by it. It is the last that yields the peaceable fruits of righteousness. You have our hearty sympathy and prayers, beloved friend. May God sustain and comfort you!