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1. “C. S.,” Sunderland. It would, in no wise, tend to edification to discuss your first question. As to your second, we consider such a mode of putting the gospel utterly unsound and fatally false. The idea of telling a man that he is saved whether he believes it or not, is so palpably absurd and monstrous as not to be worthy of refutation. Such a statement should not be called “preaching the gospel,” but preaching deadly error. There is frequently a very false use made of the last verse of Rom. 4, “Who was delivered for our offenses, and was raised again for our justification.” From the mode in which this verse is handled by some, it would appear that a man is justified before he believes. This is utterly false. No one is justified, pardoned, or saved, apart from repentance and faith wrought in his soul, by the Holy Spirit. The entire context goes to prove the erroneous use of the expression, “Now it was not written for his [Abraham’s] sake alone, that it [righteousness] was imputed to him; but for us also, to whom, believing on him that raised from among the dead Jesus our Lord, who has been delivered for our offenses, and has been raised for our justification, it will be reckoned. Therefore having been justified, on the principle of faith, we have peace with God.” (See Greek.) The foundation is laid in the death and resurrection of our Lord Christ; but the application of it to individuals is inseparably connected with the operation of the Spirit in the heart; and that operation is in pursuance of the eternal counsels of God. It is all of grace—free, sovereign grace from first to last. Thank God that it is so, for otherwise not one of us would ever have entered within the circle of God’s salvation.
2. “J. G.,” Bucks. The entire form of prayer in which the expression occurs, was adapted to the transitional state in which the disciples were previous to the accomplishment of redemption, and the descent of the Comforter, consequent upon the glorification of Christ at the right hand of God. (Compare with Luke 11:4, Colossians in. 13, last clause.) The Lord be praised for what you can say as to blessing received through our pages.
3. “Α. Μ. Α.,” Weston-super-Mare. See the fourth volume of “Things New and Old,” page 25, for the exposition you desire.
4. “Hercules,” Portland. The address of the place you ask for in Birmingham, is “Ruston Street, off Broad Street, near the Five Ways.” Any further information can be had of “Mr. R. Abernethie, 77, Hagley Road.”
5. “R. A. H.,” Jersey. A most precious and never failing remedy for depression of soul will be found in looking up to the Father of mercies and the God of all comfort. He, blessed be His name, knows how to comfort those that are cast down. May He comfort you, and give you lifting up in Himself!
6. “E. O.,” Millbrooke. John 10:28, and Rom. 8:38, 39, contain the divine answer to your question. The case in Acts 5 is judicial, and does not touch the question of the believer’s security in any way.
7. “A. C. C,” Bradford. Accept our hearty thanks for your truly kind and encouraging letter, and accompanying lines. The latter breathe a sweet spirit. May the Lord abundantly answer your earnest breathings! You will easily understand, dear friend, our difficulty in making room for all the poetry sent to us. It would be absolutely impossible; and we trust our dear friends will not feel themselves aggrieved by our not inserting their contributions. We should recommend them to keep a copy of their lines, as we cannot hold ourselves responsible for any MS forwarded to us.
8. “J. J.,” Banff. We cannot see any ground whatever for a difficulty in the matter to which you refer. Scripture says nothing as to what kind of bread we should use at the Lord’s Supper.
9. “W. H.,” Poole. We should know all the facts before giving a judgment.
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10. “W. J. E.,” Swindon. The Old Testament saints will be raised at the same time as the church, namely, when our Lord shall come to receive His people to Himself. All the dead in Christ shall rise and the living saints be changed at that blessed and longed-for moment. 1 Thess. 4:13-18 Cor. 15:51, 52.
11. “E. S.,” Shepherd’s Bush. You should wait, on the Lord to open the way for you to do His holy will in this matter. His word has shown you what His will is. Arise and do it, regardless of all consequences. We must take care how far we allow circumstances to hinder our doing the Lord’s will. He can and will make a way for us to keep His commandments, when the heart is true.
12. “E. S.,” Deeping. It is evident your own heart condemns you in this thing. It is all wrong. Nothing should induce us to do what we know to be contrary to the mind of God. Better far to disoblige ten thousand friends than disobey your Lord, or do violence to your own conscience. May the Holy Spirit strengthen you to act aright in this matter, and to tread with a firm step the holy happy path of obedience.
13. “J. D.” We should say, by all means, let the evangelist wait on God to enlarge his measure exceedingly, and to enable him to enter in at every door which the Master may be graciously pleased to open before him. We do not think Rom. 12:6, applicable to the case you name. The apostle says, “Whether prophecy, let us prophesy according to the proportion of faith.” The two things are quite distinct. No doubt, we must never attempt to go beyond our faith; but if the Lord has bestowed a gift upon us we should wait on Him for faith and grace to exercise that gift in whatever sphere He appoints.
14. “T. R.,” Near Coleford. In 1 Cor. 10—the apostle is seeking to touch the hearts of the Corinthians as to their moral condition and practical ways, and he appeals to them on the ground of that which was most likely to affect them, even the blood of Christ which is the basis of all our blessing. Hence it is, we have “the cup” first. The blood of Christ is made prominent, as that which sets forth His marvelous love. The regular, historic order, as in chapter 11, puts the bread first; but the apostle departs from this in order the more powerfully to move the hearts of the Corinthian saints. As to the word, “Lord” in connection with the Table, it is expressive of authority. It is never, as you rightly observe, termed, “The Father’s Table.” It is the Lord’s Table; the Lord’s Supper, the Lord’s Body; the Lord’s Death. Such is the divine way of putting things, and we must ever adhere to that, even though we may not always know the why and the wherefore.
15. “L. Η. T.,” Bidgeway. Sometimes, the Spirit of God may lead us to pray for a certain thing, with the fullest assurance that we shall get it; and He may lead us to wait on God, for days or weeks or months or years, in exercise of soul, not getting the answer, but assured that we shall get it. It is not a question of repeating, in so many words, our desire; but, the heart waiting on God for the answer. Then we have that lovely passage in Phil. 4: “Be careful for nothing; but in everything by prayer and supplication, with thanksgiving, let your requests be made known unto God.” And what then? “You shall get what you ask?” Perhaps not. It might not be good for us. But “the peace of God which passeth all understanding shall garrison your hearts and minds, through Christ Jesus.” Thus, you see, dear friend, we can lay down no rule, in this matter. There is great largeness and freedom in the way of the Spirit; and great breadth and fullness in holy scripture—so unlike our poor narrow thoughts!
16. “J. C,” Stonehouse. You are perfectly right in your judgment as to Gen. 9:6. It stands unrepealed. The law did not touch it; the gospel does not touch it. It abides in all its solemn force, as an enactment of the government of God; and if we in our wisdom or tenderness attempt to touch it, we simply make ourselves out to be wiser and more tender than God. We must not confound the grace of the gospel with God’s government of the world. Christianity does not interfere with the arrangements of divine providence. It teaches Christians to act in grace toward all; but to apply the principles of the gospel to the government of this world, would throw everything into confusion. And, further, dear friend, what have we, as Christians, to do with sending petitions or remonstrances to the government? Nothing whatever. We have to pray for the government, and to obey it; or to suffer, if it calls upon us to disobey God. But to interfere with its enactments, is practically to deny our heavenly citizenship. And, in the case to which you refer, to attempt to hinder the course of justice, is to fly in the face of God’s own direct command, “Whoso sheddeth man’s blood, by man shall his blood be shed.” Where has this command been repealed? Nowhere. Hence let Christians beware how they attempt to tamper with it, under the influence of natural feeling or sentimentality. We dare not add, of Christian principle, because true Christian principle will ever lead us to bow to the authority of the word of God, though we cannot exactly understand it, or reconcile it with our own feelings.
17. “A. S. S. B. G.” Your difficulty arises from not distinguishing between God in His eternal essence—God as a Spirit; and God as revealed in the Person of the Son. One class of passages refers to the former; another, to the latter. You are perfectly right, dear friend, in judging that all scripture is in perfect harmony with itself. Would that all felt more deeply the force of this. It would save a vast amount of perplexity and confusion. It is a good thing, when we meet with an apparent discrepancy in scripture, just to wait on God for the solution.
18. “J. L.,” Bishop Stortford. Accept our hearty thanks for your most kind and encouraging letter. We earnestly pray that the Lord Himself may be with you, filling you with the joy of His presence, and giving you also to taste the rich privilege of communion with those who love His name.
19. “W.,” Newport. In John 14:27 there is a difference between “Peace I leave with you,” and “My peace I give unto you.” The former is peace through the finished work of Christ; the latter is the peace which He Himself enjoyed. He shares everything He has with us, save His Deity, which is incommunicable. What a marvelous thing to possess the very same peace which our Lord Jesus enjoyed as a man on this earth.
20. “G. E.,” Waddesdon. Thanks for your truly interesting letter. May the Lord of the harvest grant copious showers of blessing upon your labors in the gospel. May you be abundantly encouraged to persevere in the glorious work till He come.
21. “B. F. Q. R.” The teaching is utterly false. You are quite right in your thought that a new nature is, in every case, required. “Ye must be born again.” The expression, “Spirit, soul, and body,” takes in the whole man. It is fatally false to teach that “every man has in him a germ, which only needs education and development.” We have nothing in us by nature but what is vile. “In me, that is in my flesh, dwelleth no good thing.” We are by nature dead in trespasses and sins—children of wrath—enemies—sinners—ungodly—without strength. Such is the teaching of scripture, unto which we do well to take heed. We are not surprised, dear friend, at your being, as you say, “fairly puzzled,” if you listen to such teaching as that from which you quote. We should strongly advise you to fling all such rubbish aside, and listen to the voice of God in holy scripture; and then, instead of being fairly puzzled, you will be fairly delighted, blessedly edified, and richly comforted.
22. “One of the Flock.” We thank you heartily for your most loving little note. May the great Shepherd and Bishop of souls feed and comfort you more and more by His ever living and powerful ministry.
23. “W. B.,” Alberta. (1) Matt. 18:15-18, refers to the discipline of the assembly, which is called into action if the offending brother will not hear the two or three witnesses. (2) Quickening and sealing are two distinct actions of the Spirit. He quickens dead souls, He seals living believers. Obviously, there must be an interval between the two actions, it may be longer or shorter. The action of sealing is connected with the soul’s entrance into the knowledge of accomplished redemption—entire deliverance through faith in a risen and glorified Christ. “In whom also after that ye believed, ye were sealed.” Compare John 7:39; Acts 19:1-6. (3) Those saints who have fallen asleep are not, for the time being, counted of the body. Disembodied spirits could not be viewed as members of a, body. Besides the church is on the earth where the Holy Ghost is. It is a popular error to speak of the church triumphant, and the church militant, meaning, by the former those who have gone to heaven; and by the latter, those who are on the earth. Scripture never so speaks. How could we think of the various “gifts” as applied to heaven? No need of gifts there. The church is on earth for the present. By and by all who have ever formed a part of the body will appear with the Head in glory.
24. “G. T. A.” We most fully endorse every sentence of your valuable letter. It is indeed a grave moral mistake, to say the very least, for young people to speak in slighting or disparaging terms of their elders, or indeed of any. Christian parents should discountenance it in every possible way. We should go much further than you do, dear friend, in the way of suggesting a remedy, for we consider that we should never at any time, either in the presence or absence of our children, allow ourselves the habit of speaking of the failures and infirmities of our brethren. If we have nothing good to say, let us have recourse to the mantle of charity or the curtain of silence; and, in addition, to the hallowed remedy of loving intercession.
25. “T. G. H.,” Bowdon. You must distinguish between the church as the body of Christ, and as a responsible witness for God in the earth. In the former there can be no failure, no ruin, thank God; in the latter, there has been gross failure and all is in hopeless ruin. Is the church of the present in any way like the church as we have it in the New Testament? Surely not. It has fallen sadly. Look at the addresses to the seven churches, Rev. 2 and 3. What means the call to “repent” if there was no failure? Further you must distinguish between what Christ builds and what man builds. He says in Matt. 16 “Upon this rock I will build my assembly, and the gates of hell shall not prevail against it.” To apply this to what man builds would be a grave error and a deadly delusion. This is precisely what Rome has done, and others have followed in her wake. Man builds with “wood, hay and stubble,” and most surely the gates of hell will prevail against such.
Finally, as to the question of the church’s sphere, where is it said to be in heaven? True, Christ our life is there, our citizenship is there; our home is there. We are in spirit and by faith there; seated in the heavenlies in Christ. All this is true to faith; but surely, dear friend, earth is the sphere of the church’s responsibility in service and testimony. Is not the Holy Ghost forming the church? And is not He on the earth? Most surely, from the day of Pentecost to the moment of the rapture, the church is on earth; and those who have left the earth are not viewed for the present, as of it.
26. “Μ. M.,” Bridport. This is indeed the day of the Lord’s long-suffering with the world; but there is also such a thing as God’s government of the world which must not be forgotten.
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27. “Η. Μ. Α.” John 15:1-8, and 1 John 2:28 are pre-eminently practical. We cannot conceive how any intelligent person could think of applying such scriptures to the question of our standing in Christ. Is it true that all Christians abide in Christ? If so, where would be the force of the exhortation to do so?
28. “R. W.,” Montreal. We have received your kind favor; but we cannot, at all, see with you in the matter to which you refer.
29. “C. M.,” Milltown, near Dublin. If you will kindly send those back numbers to us, we can make good use of them.
30. “Η. T.” The only counsel we can offer you is to wait on the Lord, and ask Him to guide you. He has said, “I will guide thee with mine eye;” and “He cannot deny Himself.” It may be, He would have you to plod on patiently with your present occupation. We are in a much safer position, morally, when our business is the burden, on the back, and not the idol of the heart.
31. “G. S.,” Stow. Mark 2:5 encourages us to exercise faith for others; but it in nowise collides with the line of truth to which you have referred. It is our happy privilege to count on the boundless grace of God on behalf of any whom we may have upon our hearts; but no one is forgiven and justified before God, apart from repentance and faith wrought in his soul by the power of the Holy Ghost.
In Heb. 9:28 the Holy Ghost graciously takes in all the saints of God. He assumes that all are looking for the blessed Savior. Do you suppose that the Lord will only appear to those who hold the doctrine of His coming? Blessed be His name, there is not a single member of His body upon this earth who shall not rise to meet Him at that happy moment, when the sound of the trumpet announces His coming. Eternal praise to His peerless name!
32. “F. E.” The paper you have sent us is not only, as you say, “wanting in some points,” but unscriptural. You will, however, excuse our taking it up in this magazine, inasmuch as we have, from the commencement, sought to keep our pages free from everything of a controversial nature.
33. “M. A. G.,” Windsor. In 1 John 3:6, “He that sinneth” refers to one who is morally characterized by “ sinning” (ὁ ἁμαρτάνων). Such an one has not seen or known “Him.” Now, the Christian, though liable to commit sin, if not watchful, is, nevertheless, not characterized by it. He stands, thanks be to God, on another footing altogether. He is not a sinning one, though having sin in him. In verse 9, the apostle is evidently speaking of the divine nature abstractedly, which can no more sin than Christ Himself. In chapter 1, on the contrary, the apostle says, “If we” Now, if any one were to say that he had no sin in him, or that he had not sinned, or that he could not sin, we should say he was self-deceived, and the truth was not in him. The believer is a complex person, having two natures; but “whosoever is born of God” is unquestionably the new man, looked at apart from the old nature. To say that I need not commit sin, is to state a blessed privilege (chap. 2:1); to say that I cannot is a delusion and a deceit. I have no right to excuse myself in a single sinful thought; but to say that I am not capable of a sinful thought, is a fallacy and a hollow assumption.
As to the expression, “Be filled with the Spirit,” it is just what we long for; to be so under the sway of the Holy Ghost, that Christ may be the one absorbing object of our hearts. Beloved friend, let us never be satisfied with anything short of this. Let us aim at it with our whole souls; and sedulously watch against every moral hindrance.
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34. “Ε. P. F.,” Halifax. The gifts named in Rom. 12 differ from those in 1 Cor. 12 and Eph. 4 In 1 Cor. 12 it is more a question of divine power displayed in man, as a testimony to the world. In Eph. 4 gifts are the precious fruit of Christ’s love to the church—they are for the edifying of the body, and shall continue until that body is complete. In Rom. 12 we have ministry flowing from the various members of the body, each acting in his own proper sphere, according as God hath dealt to every man the measure of faith, and according to the grace given. It is not so much the power of God in testimony to the world, or the love of Christ in the edifying of the body; but rather the ordinary ministry of the members exercised in individual faith, from day to day, according to the grace bestowed. It presents ministry as an abiding institution in the church of God, in its simplest and broadest features. It is hardly possible to read the three scriptures in connection, without seizing the main points of distinction. Oh I the moral glories of the volume!
35. “Ε. H.,” Southsea. It was sin that gave Satan the power of death, a power which he brought to bear upon the soul of man, to terrify him. But Christ, by dying, wrested this power out of Satan’s hand, and has so completely changed the character of death, that it is actually part of the believer’s property. (1 Cor. 3) Wondrous fact!
36. “J. F.,” Basingstoke. We vastly prefer the reading in our Authorized Version.
37. “P. R.,” Selkirk. In volume xv. of this publication, page 145, you will find a paper on the subject of your note.
38. “W., an Invalid.” Your answer to such curious questions is truly admirable. You could not give a better one.
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39. “C. Μ. Η.” We most thoroughly agree with you in judging that “the Lord’s table is not the place for cymbals”—that is, we presume, for exuberant manifestations of joy. We remember a Christ dead for us—we recall His cross and passion—His blessed body bruised—His agony—all the attendant circumstances of His last hours—all the ingredients of His bitter cup—all the horrors of that closing scene—we show forth His death. It is the most solemn and deeply affecting mystery which it is possible for the soul to contemplate; and hence we do not, and cannot, believe that a quantity of hilarious hymn-singing is in moral keeping with such an occasion. True it is, blessed be God, we show forth His death in the happy consciousness that it is a thing of the past—that “His travail all is o’er”—that that terrible night can never return—that Christ being raised from the dead, dieth no more. And, further, we celebrate the feast in the deep and blessed sense of His ineffable love in dying for us. But, admitting all this, we feel persuaded that the Lord’s supper, as setting forth the Lord’s death, is not the occasion for a quantity of desultory hymn-singing—often, alas! a wearisome bodily exercise, as devoid of spiritual intelligence as of moral propriety, and demonstrative only of the ignorance, shallowness, and restlessness, of unsubdued nature. What we long for, on each fresh occasion of surrounding the table of our Lord, is that hush of true spiritual communion and worship, too deep for utterance—that earnest gazing—that profound musing—that devout meditation, which the Holy Ghost alone can produce in our souls. And then, seeing that in the same night in which the supper was instituted, our blessed Lord, and the little band that surrounded Him, sang a hymn ere they went forth to the mount of Olives, we, too, can enjoy a hymn which, in some little measure at least, embodies the feelings and sentiments proper to such a solemn, holy, and soul-subduing occasion.
Beloved friend, let us unite in entreating our God to grant us all more true devoutness of spirit in all our meetings, but especially at that meeting which takes precedence of all meetings—when we come together to show forth the Lord’s death until He come.
40. “A.H.F.” 2 John 1:10 is not confined to teachers. It says, “If there come any unto you,” teacher or else. It is a most solemn statement, setting forth the responsibility, even of a Christian lady, to arise and shut the door against any who bring not the doctrine of Christ, lest, by receiving such, or bidding him God speed, she be a partaker of his evil deeds. It is a fine wholesome word for this day of laxity and cool indifference.
41. “J. Η. H.” If you can lay your hand on volume 10 of “Things New and Old,” you will find a series of papers on 2 Cor. 5 which will help you. As to Heb. 9:27, it does not say “It is appointed unto all men once to die.” “It is appointed unto men.” But the believer is delivered from death and judgment, and brought into a new position altogether, to which death and judgment cannot apply. He has died in Christ, and been judged in Christ, and cannot therefore die and be judged again. True, he may fall asleep, and go to be with Jesus; but this is not death. Christ has abolished death, and brought life and incorruptibility to light by the gospel.
42. “C. M.,” Milltown, Dublin. Thanks for the packages of tracts. Had you sent them by book post, with the ends open, they would have come for less than half the postage. We merely mention this for your future guidance.
43. “Ε. H. C.,” Eaton Rise. Procure a copy of “Lectures on the New Testament Doctrine of the Holy Spirit,” by W. Kelly. (London: Broom, Paternoster Row.) It can be had also of our publisher, Mr. Morrish, or through any bookseller.
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44. “A. G. Τ.,” Ontario. 1 Cor. 7:14 stands in contrast with the Mosaic enactment, which obliged men to put away, not only strange wives, but the offspring of mixed marriages, it is not a question of the practical state of the children themselves—whether they were saved or not saved; the passage simply states that the children were sanctified by the fact of their relationship with the believing parent, and need not therefore be put away. The idea of building upon such a, passage the monstrous error that the children of Christian parents are saved, as such, without the quickening grace of the Holy Spirit, is too gross to need a moment’s consideration.
45. “Ε. Α.,” Guernsey. Accept our best thanks for your kind note, and the extracts. The latter we have not yet had time to examine.
46. “E. J.” Aberdeenshire. Your three questions are met by one simple fact, namely, that the collection at the Lord’s table is for the Lord, whether to pay for the room where His people meet, or to help His poor, or to supply the need of His workmen. Of course, the assembly, as acting for Him, must be just before they are generous, and hence all righteous claims must first be met; and then think of the poor and the workers. Were our hearts a little larger, our Lord’s treasury would be better attended to, and there would not be much difficulty in knowing what to do with the contents.
47. “Spa.” 2 Cor. 5:21 contains the divine reply to your question. “He hath made him to be sin for us who knew no sin, that we might become the righteousness of God in him.” This is the glorious truth of God’s gospel. Christ took our place on the cross. He bore the judgment of God against sin. God forsook Him because he represented us on the cursed tree. Christ died the just for the unjust. He took our place that we might take His. He got what we deserved, that we might get what He deserves.
And now we are in Him, and as He is before God. Amazing truth! Glorious triumph of redeeming love! Nothing can surpass it. And hence we read, “Herein is love made perfect with us, that we may have boldness in the day of judgment, because as he is, so are we in this world.” 1 John 4:17.
This is the perfection of love. Not even the love of God could go beyond this. We are in Christ, and as He is. We are loved as He is loved—accepted in Him. He is the definition of what we are in the presence of God. God thinks of us as He thinks of Him; acts towards us on the ground of what He is. As to our deserts, the cross is the answer. As to His deserts, the throne of the majesty in the heavens is the answer. Our deserts were His, that His might be ours. We are justified in a risen Christ, our sins having been put away, and sin condemned in the death of Christ. Such is the doctrine of scripture; and as to what theologians teach, it matters nothing to us. We desire to be taught exclusively by the word of God. We would bow down, with absolute submission, to its holy authority in all things.
48. “J. A. S.,” Plymouth. Your kind communication has come to hand. We entirely agree with your remarks as to singing.
49. “W. E. C,” Birmingham. Accept our warmest thanks for your truly kind letter and the accompanying extracts.
50. “J. L. R.,” Sunderland. In volume 15 of this magazine, page 178, you will find an answer to your question.
51. “J. C. R,” We have the fullest sympathy with your remarks.
52. “ T. R.,” Windermere. We have replied to the question of Judas in a former volume. See “ Answers to Correspondents” (1864-1866), page 3. Thanks for the lines; we like them much. If you have not got the little volume of Answers, you can procure it either from Mr. Broom, or from our publisher, Mr. Morrish.
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53. “R. S. F.,” Liverpool. Our papers on “Prayer and the Prayer-meetings” may help you. “We should say by all means persevere in prayer for the object you name. God may see it good to keep you waiting. The exercise is very healthful for the soul. There is a very encouraging word in Phil. 4—“Be careful for nothing; but in everything by prayer and supplication, with thanksgiving, let your requests be made known unto God.” And what then? Does he say, “You shall immediately receive what you ask for?” No; but “The peace of God which passeth all understanding shall keep your hearts and minds, through Christ Jesus.” This is a most precious word. It presents a character of prayer so blessedly simple. We are encouraged by it to come to God about everything, no matter how small, and that, too, without raising a question as to whether we have faith. We are to “make known our requests to God”—though surely He knows them before. He loves to have us coming to Him about all our little matters, and resting in the happy assurance that He will do what is right, and give us what is good; and whether He gives or withholds, His peace shall garrison our hearts and minds.
54. “J. S.,” Devonport. You have completely mistaken the statement to which you refer. A moment’s reflection would enable a sober mind to see that nothing is further from the writer’s thoughts than to lay down any rule in the matter. But we are most thoroughly convinced that there is need of more profound waiting upon God in this as in all beside.
55. “E, S. B.,” Newtown. We assuredly judge that Phil. 4:5 refers to the Lord’s coming. “Let your moderation [yieldingness] be known unto all men. The Lord is at hand.” If our hearts are set upon the blessed hope of the Lord’s coming, we shall not be standing up for our rights, or grasping after the perishing things of this world. He may come to night, and then we shall leave all these things behind forever. It is interesting to notice the two expressions in this passage. Our moderation is to be known unto men; our requests are to be made known unto God. Men are to see that we are perfectly content with our portion and prospect. We should never go to men with our wants. God is sufficient. Man is sure to disappoint us. God never fails a trusting heart—no, never, blessed be His holy name.
The judgment in Rev. 19 is what we may call “warrior judgment.” Most surely it is after the church has left this scene. This is obvious from the fact that the saints come forth with the Rider on the white horse.
56. “J. W.,” Hunslet. Scripture says nothing as to the age at which persons should be admitted to the table of the Lord. To refuse a person merely because he is young, is about as absurd as to admit him because he is old. The grand question is, does he enjoy the spirit of adoption, enabling him to cry Abba, Father. There is a place at the table of the Lord for every member of the body of Christ, be he old or young, provided always that the discipline of the assembly be not involved.
57. “Ε. B., Grosvenor-square. People “hold the truth in unrighteousness” when their conscience is not exercised, their character formed, or their conduct governed by what they hold. This is very serious indeed, and has an awfully solemn application to the present condition of things on all hands. As to the other matter to which your letter refers, it is well to be exercised in heart before God, as to all our habits and ways; but you must remember, dear friend, that we live under the blessed reign of grace. The Lord be praised for this most glorious and enfranchising truth! May we walk in the power of it!
58. “C, B.,” Great Grimsby. Does not verse 19 (Jas. 5) answer one of your questions? “Brethren, if any of you” &c, The “him” of verse 20 is the “converter” as you say.
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59. “Perplexed.” We have already gone into your question, in our replies to correspondents. See “Answers to Correspondents,” page 88. Also an answer in the second part, page 128.
60. “J. W.,” Leeds. Both your communications have come to hand. We thank you heartily for your kind interest. As to the matter to which you refer, you must wait much on God. He alone can set all straight. “My soul, wait thou only upon God.” Prayer is our grand resource. May we know its value and prove its power more and more each day!
61. “J. W. S.,” Kilcommon. We heartily thank you for your kind note. The lines hardly suit our pages.
62. “S. E.,” London. The first grand business of a person in debt is to get out of it. We must be just before we are generous. The parable at the close of Matt. 18 applies, primarily, to God’s governmental dealings with Israel; but the principle always holds good. If we do not cultivate a forgiving spirit, we shall soon lose the sweet sense of forgiveness. The more we enjoy grace, the more we shall display it; and the more we display it, the more we enjoy it. It is thus our heavenly Father deals with us in His daily government of His household.
63. “F. S.,” Downham Market. There is nothing in Eph. 2:20 about our building upon the cornerstone. The words are as plain as possible, “And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner.” The apostles and prophets—that is New Testament prophets—were the first layer of the building of which Christ is the chief corner. Of course it is on earth the Holy Ghost is carrying on this great work. Whether we contemplate the church as the House or the Body, it is on the earth we see it now. By-and-by, it will be seen in its full heavenly glory.
Correspondence
64. “F. Α.,” Swindon. In the words, “Take ye away the stone,” and again, “Loose him, and let him go,” we see the lovely grace of our Lord Jesus Christ, in permitting His people to be co-workers with Him, in so far as they can. He merely does what they cannot do. Such is His gracious way always, blessed be His Name! Well we know He could do all His work without us; but He delights to link us with Himself in all that blessed work which He is carrying on in this world of sin and death. Oh! that we may more fully prove our appreciation of this rare privilege!
65. “C. Μ. H.,” West Green. We have repeatedly gone into this question. See, especially, (“Answers to Correspondents”—1864-1866, page 1.)
66. “Τ. E. P.,” Edinburgh. Thanks for the lines. The circumstances under which they were penned would, no doubt, impart a special interest to them in the judgment of personal friends; and indeed they breathe a sweet devotional spirit.
67. “A. M.,” Kingston. We are not to suppose that the Syrians would be governed by the teachings of holy scripture, as to leprosy or anything else. What did the king of Syria know about the teachings of Leviticus 13 and 14?
68. “C. J.,” near Stoneham. If it wounds your conscience, do not, on any account, engage in it.
69. “A Reader” London. If you are, through grace, thoroughly settled on the rock, you need not be troubled by the statements of the book to which you call our attention. It does not lie in our province to review books. We have looked through the one you refer to, and we do not sympathize with it. It lacks tenderness.
1 Pet. 4:18, refers to the moral government of God, and His present judgment of His house.
70. “D. N.,” D—. We assuredly judge the position to be a wrong one, inasmuch as it is, most distinctly, being unequally yoked together with unbelievers. It is also clearly wrong to be in debt: why not, at once, abandon the false position; and, so far as in you lies, get out of debt? There would then be no reason for suspending your meeting.
71. “J. C,” Doncaster. You have not quoted Heb. 3:14 correctly; the meaning is simply this, the holding the beginning of their confidence steadfast unto the end would prove the reality of their profession. The epistle to the Hebrews abounds in the most solemn warnings.
In Heb. 2:10 “Him” refers to God. Heb. 10:29—“the person who sins willfully,” most surely. How could anyone think otherwise? In 1 Cor. 11 the assembly is not mentioned till verse 17.
72. “J. F.,” Jersey. Where is there any warrant in scripture for confining the Lord’s supper to the first day of the week? No doubt the disciples did specially celebrate it on that day; but it was originally instituted on a weekday. We should rejoice to break bread at any time, provided people were up to the mark for it, and that all the circumstances of the case were according to the mind of God.
73. “T. D.,” Halifax, N.Y. John 17:1 refers to Christ’s being glorified at the right hand of God. A moment’s reflection would enable one to see this: Christ glorified God on the cross; and the Father glorified Him by setting Him at His right hand in heaven. Our Lord in John 17 is in spirit, at the close of His earthly path, His work is done; and He looks to the Fattier to glorify Him, that He may glorify the Father.
74. “G. G.,” Sunderland. Your interesting communication has come to hand. The Lord be praised for all you can tell of His great goodness to you, both as regards your own soul, and the work which He has given you to do for Him. Accept 1 Cor. 15:58 as a precious motto, from Himself, and may He abundantly bless your labors in the gospel!
Correspondence
75. “W. L.,” Plymouth. The greatest care, tenderness and wisdom are needed in cases such as you refer to. A man may be “overtaken in a fault,” as in Gal. 6 In an unguarded moment a person may be led to take more stimulant than he ought, and perhaps he may seem to be the worse for drink. Should such an one be hastily thrust out of the assembly? Assuredly not. He should be lovingly and tenderly admonished by “the spiritual”—who alone know how to do it. He should be carefully looked after, not for the purpose of finding accusation against him, but to “restore” and deliver him thoroughly from the effect of his “fault.”
In short, there is a demand for the most tender, judicious, pastoral care, in cases of this nature; and as to the assembly, it should never be called into action save when there is no hope of restoration in any other way. Excommunication is the last sad act of the assembly, to be performed with broken hearts and weeping eyes, and only with a view to restoration. Salvation and not destruction is the object of the assembly’s discipline.
The assembly should never be called to discuss cases. It is called to act in simple obedience to the word of the Lord. The case should be so plain, so palpable, that all discussion is closed, and nothing remains but solemn and unanimous action. If this were more understood and attended to, we should have fewer complicated “cases” of discipline. If the assembly be called to discuss, you will rarely, if ever, get a unanimous judgment; hence if discussion be needed, the case is not fit to come before the assembly; and the spiritual must still wait on God in prayer, and watch the case in patient pastoral love. There should be no haste, on the one hand; no indifference, on the other.
The thirteenth chapter of Leviticus is a fine study for all who are really interested in the condition of the assembly. We cannot attempt to dwell upon it here; but we earnestly commend it to the attention of our brethren. The priest was not hastily to pronounce judgment in any given case. The most patient care was needed, lest anyone should be put out as a leper who really was not one; or lest any real case of leprosy should escape. There was to be no haste, and no indifference.
It is of the deepest importance to understand the real object, nature and character of discipline in the church of God. It is to be feared they are very little understood. Some of us seem to look upon discipline as a means of getting rid of people whose ways may be displeasing or discreditable to us. This is a fatal mistake. The grand object of discipline is the glory of God as involved in the holiness of His assembly; and the real good of the soul towards whom the discipline is exercised.
And as to the nature and character of discipline, we should ever remember that in order to take part in it, according to the mind of Christ, we must make the person’s sin our own and confess it as such before God. It is one thing to stand up, in heartless formality, and read a person out of the assembly; and it is quite another for the whole assembly to come before God in true brokenness and contrition of heart to put away, with tears and confession, some evil that could not be got rid of in any other way. If there were more of this latter, we should see more divine restoration.
We feel the deep solemnity and interest of the subject which your question has brought under our notice; and we trust it may receive more profound attention from the Lord’s people everywhere.
76. “Ε. M. C,” Edinburgh. Thanks for your note and the accompanying lines.
Correspondence
77. “J. Α.,” Oxon. We cannot see how Gal. 3:19 can possibly negative the true reading of 1 John 3:4, which any schoolboy, tolerably instructed, can see at a glance is, “Sin is lawlessness.” It seems to us that the two passages are in perfect harmony. “Wherefore then the law? It was added because of transgression.” So also in Rom. 4:15: “Because the law worketh wrath: for where no law is there is no transgression.” Is it not perfectly obvious that in order to have transgression there must be law? Yes; and it is equally obvious that where there is a law there must be transgression because man is a sinner. The law raised the question of righteousness, and proved that; man had none. Without law man was a lawless sinner. Under law, he was a willful transgressor. From Adam to Moses, there was no law, and therefore no transgression, though surely there was sin, and therefore death—sin’s wages. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression.” (Rom. 5:14.) Adam had a law, and therefore his act was transgression. So we read in Hos. 6:7, “They [Israel] like Adam, have transgressed.” See margin. We are at a loss to understand the difficulties of some of our friends, in reference to a matter so exceedingly plain.
78. “J. D.,” S. Priesthood is unfolded to us in Hebrews as that which maintains the link between God and men. Advocacy we have in John, as maintaining the communion of the children with the Father. They are essentially one; the difference arises out of the distinct lines of truth set forth by the Holy Ghost in the writings of Paul and John. The former unfolds the counsels of God and man’s relation to Him. The latter presents the great truth of eternal life manifested in Christ and communicated to us, constituting us children with the Father.
79. “Z.,” Brighton. The moment of our quickening is when we hear the voice of the Son of God. John 5:25. This voice is heard in the gospel when the incorruptible seed of the word of God is lodged in the soul, by the power of the Holy Ghost. (See 1 Pet. 1:23-25, Jas. 1:18.) Very many, however, are quickened who are not emancipated. This latter is connected with the finished work of Christ, which places the believer before God in perfect righteousness, peace and liberty, accepted in a risen and glorified Christ, and sealed with the Holy Ghost.
80. “F. M.,” North Brixton. We are much interested in your kind letter and the accompanying lines. May the Lord fill you with His own love and glory as you draw near the haven of His own eternal presence.
81. “Altofts.” All the leading authorities omit the word “broken” in 1 Cor. 11:24. The term “ Synagogue of Satan” refers to those who rest merely in a traditional religion, with its orders and offices, and have no vital connection with Christ. All such shall yet have to own that the despised and feeble followers of the Son of God are beloved of Him.
82. “D.” and “J. W. N.” Our answer to “J. A.” will, we trust, meet your difficulty.
83. “B.,” Near Stroud. Procure a copy of a tract entitled, “ A Scriptural Inquiry into the true nature of the Sabbath, the Law and the Christian Ministry.” It can be had of our publisher by sending him 2£d. in stamps. We could not attempt to handle such a subject in our very limited space for correspondence.
84. “Ε. Α.,” Pimlico. It would not, by any means, comport with the character of our publication to insert such matters as you name.
85. “A. W. H.” We should know more of the facts of your case before giving a judgment; and we more than question the propriety of introducing such personal and local matters into the pages of a magazine designed for general edification.