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16. “D. W. S.,” Illinois. Your kind and encouraging letter has come to hand, and we beg to tender our best thanks for it. We cannot but deeply regret that any one calling himself a pastor should be so fearfully deluded as to hold up, as you say, such men as Socrates and Confucius. You ask us to say briefly what we think as to this. We confess, dear friend, we have neither time nor inclination for such subjects. It is enough to make the heart bleed to think of immortal souls subject to the teaching of men who can dare to occupy their hearers with heathen philosophers instead of with the precious word of God.
17. “Young Christian,” Belfast. We recognize no membership, save that of the body of Christ—no society or association save the church of God. But you must see this for yourself, in the word of God, and then you will not need to ask your question. A mere yea or nay from us could be of no value whatever to you.
18. “J. J.,” Montreal. Most assuredly, we are privileged to count on the fulfillment of Matt. 18:20. It is a grand resource in the midst of the ruin and confusion around us. 2 Cor. 3:17, 18, distinctly teaches the lordship of the Holy Ghost. He dwells in the church collectively, 1 Cor. 3:16; and individually, 1 Cor. 6:10. See also Eph. 2:22.
19. “T. O. L.,” Dayton, Ohio. In Gal. 5:9, the apostle in speaking of bad doctrine, uses the very same form of words as, in 1 Cor. 5:6, he applies to bad conduct. But the bad doctrine in question affected the very foundation of Christianity. So also in 2 John 10, the apostle calls upon the elect lady to shut her door against anyone who brought not the true doctrine of Christ. If a man denies Christ we cannot own him; nay, to salute him or wish him God speed, would make us partakers of his evil deeds. What is the difference between a teacher of fundamental error and one who knowingly receives him or wishes him God speed? Does the law distinguish between a traitor and one who knowingly conceals him? Could you have fellowship with a man who denies the Person or the work of Christ? Is it not very striking to notice how much more alive people are as to bad morals than bad doctrine? A scandalous liver is justly rejected; but a man may deny the deity, or the eternal Sonship of Christ, and be received and honored in the highest circles of so-called christian society. A man who picks his neighbor’s pocket is justly sent to the treadmill; but a man may blaspheme the Son of God, and yet be looked upon as a respectable Christian! How is this? Because man thinks more of himself and his respectability than he does of Christ. But then, dear friend, who would think, for a moment, of placing fundamental truth on a level with such a question as baptism, or the interpretation of a text? To do so would be the very height of folly. If a man holds the truth as to Christ, and is seeking to live according to it, we can give him the right hand of fellowship, although we may not agree with him as to baptism or many minor points. Difference of judgment on minor questions, is a proof of human weakness: but if that difference be allowed to rise into undue prominence, it is a proof of Satan’s power. When Christ is our absorbing and commanding object, all minor differences soon find their level.
20. “J. Ε. M.,” Hampstead. 1 Cor. 7:12, 25, 26, 40, is no less inspired than any other portion of holy scripture. There is no such thing as a difference in the degree of inspiration. Whether the apostle gives a direct commandment from the Lord, or his own spiritual counsel, he is equally inspired in the one case as in the other. We must distinguish between revelation and inspiration. All scripture is given by inspiration of God; but we could not say that everything given in scripture is a revelation of God. We have the sayings of all sorts of men, the words of Satan and such-like. The Holy Ghost has inspired men to tell us these sayings; but the sayings are not divine revelation. So it is in 1 Cor. 7. There were direct commandments of the Lord in reference to the subject of marriage; and there were cases as to which there was no such commandment, but the apostle gives his own spiritual judgment; we have both by inspiration. To cede, for a moment, that any one part of scripture is a whit less inspired than any other, is in reality to deprive us of the word of God altogether. For who is to draw the line? No; no, dear friend, we must jealously guard against this. We must earnestly hold fast the grand truth that “All scripture is given by inspiration of God.” If men are to sit in judgment upon the Bible, they are sitting in judgment upon God Himself; and in result they will have no Bible, no Christ, no God. This is simply what the devil is aiming at.
21. “J. Κ. B.,” Bishop Auckland. As to your first question, you cannot do better than procure a copy of the book entitled “The Sufferings of Christ.” Read it and judge for yourself. The writer to whom you refer tells you the book contains some unsound statements. We tell you it contains profound and precious truth. What are you to do? Get the book; read it carefully; compare its statements with the word of God; judge for yourself. As to your second question, if any assembly were to make it essential to communion that persons should see eye to eye on the subject of baptism, we could not own such an assembly as on the ground of the Church of God.
22. “A. A. A.” Your question is rather out of our province. You must wait on the Lord for guidance.
23. “G.,” Bromley. Mark 8:38, obviously refers to the actual coming of Christ, “in the glory of his Father with the holy angels.” Chapter 9:1, on the contrary, refers to the transfiguration, which was a sample of the kingdom of God, and which some of His disciples were permitted to see.

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24. “W. S.,” Derby. Suffering with Christ is the result of our identification with Him. “The world hath hated them, because they are not of the world, even as I am not of the world.” (John 17) So also, chapter 15:18-20. Suffering for Christ is more the result of devotedness to Him. Phil. 1:29, BE.
25. “Η. Ε. B.,” London. Yours is only one of the numberless cases that have come under our notice, during the last 36 years, illustrating the truly deplorable effect of mere theology, whether high, low, or moderate. What a mercy, dear friend, for such as you, that God never puzzles people about their souls. The devil is sure to do so, if he can; and he is never better pleased than when he can make use of theology and religiousness to accomplish his end. He cares not what he uses, provided he can keep the soul from Christ. We earnestly recommend you to fling, far and forever, away from you all the puzzling statements of men—the bewildering dogmas of divinity—the conflicting opinions of theologians, and hearken to the gracious words of a Savior-God, “Him that cometh unto me, I will in no wise cast out.” “Come unto me all ye that labor and are heavy laden, and I will give you rest.”
Where, we would ask those friends of yours, are we told in scripture that, “we must continue a long time in an anxious state of mind?” How long are we to continue? Who is to prescribe? We fully believe in the abiding necessity of repentance—the deep and thorough judgment of ourselves. But we are not saved by our repentance but by the precious atoning blood of Christ. None can so fully value a lifeboat as a drowning man; but it is the lifeboat that saves him and not his feelings as to his danger, or as to the value of the lifeboat. We are not to build upon the depth, intensity, or duration of our repentance, but upon the finished work of Christ.
Again, you say your friends do not believe in sudden conversions. Then they would not believe in the conversion of the woman of Samaria, of the thief on the cross, or of Saul of Tarsus; for, most assuredly, all three were what would be called sudden conversions. The fact is, it is not a question of the suddenness of the conversion at all; it is simply a question of the genuine work of God’s Spirit in the soul, revealing Christ by the word, and causing the heart to believe in Him for salvation and peace. It is the Christ I reach, and not the way I reach Him that saves my soul and satisfies my heart. Nothing can be more miserable or depressing than this occupation with our own experience so sadly characteristic of both the high and low schools of doctrine. It is a common saying that extremes meet; and its truth is illustrated by the fact that Calvinism and Arminianism, though so unlike, both meet in the one point of self-occupation.
Finally then, dear friend, let us assure you, on the holy authority of the New Testament, that there is nothing whatsoever to hinder your resting, at once and forever, in the amazing love of God to you as a sinner, on the finished work of Christ, and on the imperishable testimony of the Holy Ghost. Turn your back, with decision, on schools of divinity, and think of the loving heart of God, the precious blood of Jesus, and the clear and tranquilizing record of the blessed Spirit, in the holy scriptures. Then will your peace flow as a river, and your heart, your lips, and your life will praise and magnify the God of your salvation.
26. “J. D.” Man consists of “spirit, soul, and body.” When scripture speaks of the spirit of a beast, it means the mere animal life. When man was created, “The Lord God breathed into his nostrils the breath of life, and man became a living soul.” This was peculiar to man. Here we have the solid basis of the truth of the immortality of the soul. The Lord be praised for your precious testimony to the beauty, the harmony, and the value of holy scripture I May you go on to know more of these things, and to bear witness to them in the face of all the infidel attacks upon the peerless Volume of Inspiration!
27. “H. H.,” Devizes. Surely, dear friend, if it be contrary to the Spirit of Christ, for a Christian to go to law, it must be equally so to employ a society to do so on his behalf. If it be right to go to law, let it be done openly and honestly. If it be wrong, why attempt to do it by proxy? We note what you say of the “Letters,” and the paper on “One-sided Theology.” The Lord will guide as to their publication. We desire to bless His name for what you say as to their usefulness.
28. “A Perplexed One.” You have our fullest sympathy in all your mental exercise. We believe you are perfectly right in refusing to be present where a woman undertakes to speak or pray in public. The spirit and teaching of the New Testament are against any such practice. “Silence” is enjoined on the woman in public, or in the presence of a man. As to 1 Cor. 11, you have nothing about the assembly until verse 17, where a new subject is introduced; and, as you truly remark, the Spirit of God cannot contradict Himself. He cannot, in one place, tell a woman to keep silence, and, in another, tell her to break it. It is, at once, contrary to God and contrary to nature, for a woman to come forward as a public speaker. She is to illustrate the proper place of the church—subjection—not teaching. The church does not teach—ought not to teach—she is false if she does. “Thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach.” This is the spirit and genius of popery. To say that the church hath power to decree, enact, or teach, is apostasy. The church is taught by the word of God. She is to obey and be in subjection. She ought to be the pillar and ground of the truth—to hold and maintain the truth, but never teach. Such is the invariable teaching of the New Testament, as to the church of which the woman should be the illustration.
It will perhaps be said in reply, that God uses the preaching and praying of women, for the blessing of souls. Well, what does this prove? The Tightness of female preaching? No; but the sovereign goodness of God. Were we to argue from the fact of the divine blessing, what might we not be led to approve? God is sovereign, and may work where and by whom He pleases; we are servants and must do what He tells us. In the time of the awakening in Ulster, in 1859, souls were smitten in Roman Catholic chapels, in the presence of the sacrifice of the mass. Does that prove popery to be right? Nay, it only proves that God is good. To reason from results may lead us into the grossest error. It ought to be sufficient, for everyone who bows to the authority of scripture, to know that the Holy Ghost strictly commands the woman to keep silence, in public assembly. And truly we may say, “Doth not even nature itself teach” the moral unfitness of a woman’s appearing in a pulpit or on a platform? Unquestionably. There are many and varied ways in which women can “labor in the gospel” without the unseemliness of public preaching. We are not told how “those women labored” with the blessed apostle; but, most assuredly, it was not by speaking in public.
As to the four daughters of Philip the evangelist, “who did prophesy,” it rests with the defenders of female preaching to prove that they exercised that gift in public. We believe it was in the shade and retirement of their father’s house.
In conclusion, then, dear friend, we would just express our ever deepening conviction that home is, pre-eminently, the woman’s sphere. There she can move with moral grace and dignity. There she can shine whether as a wife, a mother, or a mistress, to the glory of Him who has called her to fill those holy relationships. There the most lovely traits of female character are developed—traits which are completely defaced when she abandons her home work and enters the domain of the public preacher.
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29. “Three Young Believers,” Guernsey. “Fathers” are those who are matured in the divine life. “Young men” are those in whom the divine life is in full vigor. We fondly hope that our three young friends, if left here, may go steadily on to be young men and fathers.
30. “Α. Μ. H.,” Kent. Eph. 1:13 teaches us that the sealing of the Spirit is consequent upon believing in Christ. “In whom also after that ye believed, ye were sealed with that Holy Spirit of promise which is the earnest of our inheritance, until the redemption of the purchased possession.” Scripture distinguishes between quickening and sealing. The Holy Ghost quickened us when we were dead in sins. He sealed us when, through grace, we believed on the Son of God. The Spirit is the seal which God puts upon those who believe in His Son, as dead, risen, and glorified. The interval between the quickening and the sealing may be moments, months, or years; but there is an interval. We believe that every quickened soul is sure to be a sealed one, for God never leaves His work undone. How often do you see people in a low, legal, doubting state, going about to establish their own righteousness, not submitting to God’s righteousness, full of fears and questionings. They are in Rom. 7 They do not know accomplished redemption. They are not delivered. They are quickened, but not sealed. Persons in this state know nothing about the one body. They are virtually in the condition of Old Testament saints. It is sad to have to say it, but we believe that the great majority of Christians throughout Christendom are in this condition.
31. “S. P.,” Jersey. To “cherish a foolish thought” is most assuredly grieving to that Holy Spirit whereby we are sealed. But if we judge the foolish thought it does not disturb our communion. There is a vast difference between treating evil thoughts as intruders, and providing them with furnished lodgings.
32. “A Young Bible Header,” London. John 20:23 refers to the administrative action of an assembly in discipline. See 1 Cor. 5 for the retaining of sin, and 2 Cor. 2:6-8 for the remitting of it. It is not official. It is not addressed to apostles, but to disciples. It does not touch the soul’s eternal relation with God, but its present relation to the assembly.
33. “W. S.,” Aurora, Illinois. Accept our warmest thanks for your truly kind and encouraging letter. It is curious that we have very recently replied to your query as to 1 Cor. 7; we do not, therefore, refer to it here. You will no doubt have seen the answer ere this reaches you.
34. “G. B.,” Otley. In the various passages in Heb. 11 to which you refer, there is no preposition in the original. It is simply “ττστεί,” which may be rendered, “in faith,” or “by faith.” Luke 16:1-9 teaches us to use this world’s riches—should they come into our hands—in the service of God, with our eye fixed on the everlasting habitations. Riches do not properly belong to a Christian. His place and portion are heavenly; but if, in the providence of God, he happens to possess them, he should use them in the promotion of the cause of Christ. 1 Tim. 6:19 explains Luke 16:9. If riches be not used in this way, they are a positive curse to a Christian.
35. “Μ. B.,” Monkstown. You cannot be at any loss to know whence such an infidel thought proceeds. It is from the father of lies. Treat it as such. Judge it, and reject it utterly. It seems strange that after knowing the Lord for forty years, as you say, you should, even for a moment, be troubled by the suggestion of one whom you know to be “a liar from the beginning.” Ask a poor ignorant man at the back of a mountain, how he knows that the sun shines. Ask a simple believer how he knows that the Bible is the word of God. He will tell you he has felt its power. Has not the Holy Ghost given you to feel the power of the word of God? If God cannot make me know that it is He who speaks to me in His word, who else can? Were we merely to believe in the divine inspiration of the scriptures from human testimony—be that testimony ever so powerful—it would not be faith at all. I believe what God says, because He says it, not because of any human authority. If all the fathers that ever wrote, all the doctors that ever taught, all the councils that ever sat—all the angels in heaven, and all the saints upon earth—were to agree in declaring that the Bible is the word of God, and that we were to believe on their testimony, it would not be divinely-given faith. And, on the other hand, were all to agree in declaring that the Bible is not the word of God, it should not for a moment shake our confidence in that peerless revelation. Fling back, then, dear friend, at once into the enemy’s teeth his foul and blasphemous suggestion, and repose, like a little child, in the love and truth of that blessed One whom you have known for so many years.
36. “Ε. B.” Brighton. Scripture plainly draws a distinction between “sin” and “sins.” It tells us in Rom. 8 that God has “condemned sin” in the cross. “The body of sin is destroyed.” It is because God has thus condemned sin that He can righteously forgive us our sins. We may forgive a child a wrong thing said or done; but we do not, and cannot, forgive the naughty disposition which led him to do or say the wrong thing; we condemn it, and would have him to condemn it likewise. The more you consider this subject in the light of the New Testament, the more you will see its immense importance. Can you find a single passage in the entire compass of the New Testament that speaks of the forgiveness of sin? Hundreds of passages speak of the forgiveness of sins. You may depend upon it, dear friend, there is no distinction in scripture without a difference. We may think it unimportant, but the Holy Ghost is wiser than we are.

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37. “Evangelist” London. The life of faith, in its every stage, its every step, is, and must be, intensely individual. No one can act faith for another; and no one ought to dare to intrude upon another’s path. We may and ought to encourage one another to trust God—to strengthen each other’s hands in God; but for anyone to counsel another to do this or that, unless there be distinct faith for it, is, in our judgment, a very grave mistake indeed. Hence, dear friend, if you are not thoroughly clear in your own soul as to whether it would be, as you say, “faith or folly” to abandon your present position, we should strongly recommend you to pause. It is a serious thing to go beyond your depth—to feel the surgings of the tide of circumstances, if your feet are not on the rock. We have no fears on God’s side of the question. He never fails a trusting heart. But, from the style and tone of your letter, we should have great fears for you. Could you imagine Abraham asking anyone if it would be “ faith or folly” for him to leave Ur of the Chaldees? Could you conceive Moses asking if it would be “faith or folly” for him to leave the court of Pharaoh? Of course, we most fully believe that your position would be a false one for us; and that to abandon it would be true wisdom; but you must see this for yourself. You must have it from God, and act before Him, else it will all end in confusion and disaster. “Never go before your faith and never lag behind your conscience.” This is a most excellent maxim. May we all be enabled to act upon it! The Lord bless, guide, and keep you!
38. “W. B.,” Notting Hill. We conclude, from what you say, that your own mind is ill at ease in reference to the matter about which you ask counsel; and we would therefore recommend you not to do anything with a doubtful mind. “Whatsoever is not of faith is sin.” Look to the Lord for guidance in this thing. See if you can do it to His glory; and if not, lay it aside. It must be between your own soul and the Lord. Oh, nothing with a doubtful mind. How precious to be able to bring everything, great or small, to Him!
89. “A Young Learner,” London. 1 John 1:7 teaches us that the proper sphere of the “life” which we possess is “the light.” It is there we are to walk. It is our privilege to be always in the light as God is in the light; and it is only as believers walk in the light that they have fellowship one with another. If one Christian is walking in the light and another is not, they may have intercourse, but they have no fellowship. The new man can only live in the light. It is his proper element. To take him out of it is like taking a fish out of water. Our true place is in the light, and the more we dwell there, the more clearly and fully we enter into the precious truth that “The blood of Jesus Christ, God’s Son, cleanseth us from all sin.” The light of God’s presence makes manifest that there is not a single speck of sin upon us. We have sin in us; but none on us, because Christ who had no sin in Him had all ours on Him, on the cross; but He has, by His precious death, put all away and brought us into the divine presence without a single stain. And then, when we fail, as alas! we do—when we sin in thought, word, or deed, the blessed Advocate, “Jesus Christ the righteous,” goes to the Father about it; and the other Advocate, the Holy Ghost in us, causes us to feel the sin and confess it to God who is “faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” Thus our communion is restored. Thank God there is no need why we should sin. “These things write we unto you that ye sin not.” But alas! we are liable to sin; and “If any man sin we have an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins; and not for ours only, but also for the whole world.” God be praised for all this marvelous grace, and rich provision for our every need!
40. “A reader of “Things New and Old” Exeter. In the reply as to woman’s preaching, there is not the most remote reference to the blessed work of Sunday-school teaching. God forbid that any one should think for a moment that we could pen a line calculated to discourage a christian woman from such an interesting service, provided she be fitted for it, and can engage in it without interfering with necessary home duties. We cannot but think that if you will only read the answer again, with any measure of care, you will see that your letter was quite uncalled for. We consider Sunday-school teaching to be just one of the very things in which “women can labor in the gospel.” It is not speaking in assembly. It is not teaching or usurping authority over a man; but teaching children the word of God. It is not assuming the place of a public speaker—so unseemly for a woman. In short, it is a work in which she can most suitably and blessedly engage; and we can say, with a full heart, may God’s richest blessing rest on all who are so engaged!
41. “C. H.,” Dorchester. We heartily thank you for your kind and encouraging letter, and for your faithfulness in calling our attention to the very questionable expression in the poetry for May, 24 “Thy robe of innocence.” No doubt, the writer considered the child irresponsible. This, together with strong affection and poetic license, must account for the mistake. But it by no means excuses us for allowing it to pass. We fully own failure in editorial faithfulness, and we shall have the entire stanza omitted in our next edition.
Note. —We have, once more, to request our Correspondents not to send us stamped envelopes, as we cannot undertake to send direct replies. And, further, many of our friends are in the habit of looking for answers “in next month’s number.” This is often impossible. We received a letter dated April 25, requesting an answer in our May issue. The fact is, our copy for May was in the printer’s hands three weeks before the date of our Correspondent’s letter.
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42. “L. Μ. W.,” Cheltenham. We beg you will accept our warmest thanks for your truly kind and encouraging letter. We cannot say anything as to the publication of the volume to which you refer. The Lord will guide. We do not feel ourselves, in any way, bound to go on with the series. We simply look to God about it. We trust this reply will suffice to meet the many inquiries made as to our “Notes.”
43. “L. B.,” London. “The Jew,” as such, is bound to fulfill the law, or else to meet the curse pronounced upon “every man who continueth not in all things that are written in the book of the law to do them.” But where is the Jew that can meet God on the ground of law—moral or ceremonial? Did you ever hear or know of one who could claim blessing on the ground of perfect obedience? It will be said, “There is mercy;” yes, but not under law. “He that despised Moses’ law died without mercy.” Law and mercy are two different things. If a man can fulfill the law, he does not need mercy; and if he has not fulfilled the law, it has no mercy for him. What remains? Simply to take the place of a poor, ruined, self-destroyed, guilty sinner. “Ο Israel, thou hast destroyed thyself.” What then? “In me is thy help.” But on whom has this help been laid? On One mighty to save, even the Messiah of Israel—Him of whom Isaiah speaks in the following well-known passage: “Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high. As many were astonished at thee; his visage was so marred more than any man, and his form more than the sons of men. So shall he sprinkle many nations; kings shall shut their mouths at him; for that which had not been told them shall they see, and that which they had not heard shall they consider. Who hath believed our report? and to whom is the arm of the Lord revealed? For he shall grow up before him as a tender plant, and as a root out of a dry ground; he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows and acquainted with grief; and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his bruising we are healed. All we, like sheep, have gone astray; we have turned everyone to his own way; and the Lord hath laid on him the iniquity of us all.”
Here, dear friend, the repentant Jew may find the true ground of deliverance from the curse of the law. Christ was made a curse by hanging on a tree. “He suffered for sins, the just for the unjust, that he might bring us to God.” “And all who believe in Him are justified from all things, from which they could not be justified by the law of Moses.” Nor this only; they are delivered from the law as a rule or principle, being counted dead to it by the death of Christ.
This, in no wise, interferes with Jer. 31:36, 37, to which you refer. It has nothing to say to the question. If “the Jew embraces Christianity’ he ceases to be a Jew, and takes his stand on the new ground where there is neither Jew nor Greek, but all are one in Christ. This leaves wholly untouched the promises and purposes of God to Israel which shall all be fulfilled—literally and infallibly fulfilled, in due time. “All Israel shall be saved.” The scriptures teem with the evidence of this grand truth. Not one jot or tittle of the promises made to the fathers can fail. To quote the proofs would demand a volume. We cannot add more in our limited space, save to say that if you will apply your heart to the study of Romans, Galatians, and Hebrews, you will find a very full and satisfactory reply to your question, “What passages of scripture tend to release the Jew from ceremonial observance?” If he believes in Jesus, he is dead to the law; if he does not, he will be damned by the law.
44. “Μ. H. P.,” Somerset. Your question has a very legal ring about it. We are certainly responsible for what we profess to know and hold; but if your soul thirsts, as you say, to know more of Jesus, surely the more you can hear of Him the better. No doubt, we shall ever have to judge ourselves for our shortcoming in carrying out the truth we profess to know; and the more we know, the more searching must be our self-judgment. But we must never forget, dear friend, that we live under the reign of grace. Glorious, enfranchising fact! The Lord be praised for it! May we enter, more fully, into its sweetness, blessedness, and power! Thanks for the lines sent by J. P.
45. “I. R.” Accept our thanks for your kind letter. We must refer you to our publisher for a reply to your proposal. We have not yet received the “Highway Papers” which you so kindly sent.
46. “J. H.,” Haltree. In John 20 Mary illustrates the present relation of the church with Christ. We do not know Him after the flesh. We are linked with Him, not as the Messiah on earth, but as a heavenly Christ. Thomas, on the other hand, represents the Jew who must see, in order to believe. In Matt. 28 which, as you know, presents our Lord in His Jewish relations, we find the women holding Him by the feet, teaching us, in the most blessed manner, that He will yet resume His links with Israel, according to the promises made to the fathers. We must remember that the church forms no part of the ways of God with Israel and the earth.
47. “E. C.,” London. We never solicit contributions for this magazine. If any of the Lord’s servants feel led to send us a paper, we shall most thankfully accept it, and, if suitable, insert it.

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48. “W. L.,” Paddington. The inspired apostle James tells us that “Every good gift, and every perfect gift, is from above, and cometh down from the Father of lights.” Does not this answer the question as to faith? Some may, perhaps, have a difficulty as to Eph. 2:8—“By grace are ye saved, through faith, and this (τοῦτο) not of yourselves, the gift of God;” but to us it is perfectly clear that “ faith,” like every other good and perfect gift, is from God. “All men have not faith,” or, as it should be read, “Faith is not of all.” If faith be not the gift of God, it is only an exercise of the human mind, and, as such, perfectly worthless. Faith is a divine reality wrought in the soul by the Holy Ghost. It grasps the revelation of God, and thus links the heart with Him in a divine way. It is all of God, from first to last. “All things are of God” in the new creation. Blessed be His holy name for the assurance! Were it not so—were there the weight of a feather, or the movement of an eyelash, of ours in the whole matter, it would spoil all.
49. “A Reader of Things New and Old,” Jersey. We have not seen the book to which you refer; and, judging from the extract which you have sent us, we have no desire to see it. We heartily and reverently believe in the plenary inspiration of the holy scriptures, given of God in the Hebrew and Greek languages. No doubt errors are found in various versions, copies, and translations. We speak only of the scriptures as given of God. Oh, dear friend, what an unspeakable comfort to have a divine revelation! What should we do, whither should we turn, if we were left to men’s thoughts on the subject? What a poor affair it would be for us if we had to look to men to accredit the word of God! They would very soon rob us of its authority and value. What impudent presumption for poor worms of the earth to dare to sit in judgment upon the word of God! —to pronounce upon what is and what is not worthy of God! If God cannot make us understand His word, if He cannot give us the assurance that it is He Himself who speaks to us in holy scripture, what are we to do? Can man manage the matter better? He seems to think so; but we have very grave doubts on the subject. If God cannot make us understand His word, no man can; if He does, no man need. “We should earnestly counsel you, dear friend, to fling aside all such books, however highly commended. Alas! alas! it seems to be the fashion now-a-days, in quarters where we should least expect it, to commend in most glowing terms all sorts of infidel books, and blasphemous attacks upon the word of God and the Person of Christ. We cannot but judge it to be a very great mistake indeed for Christians to read such books, unless they are called and fitted of God to expose them. Would you read a book entitled, “A treatise wherein it is sought to be proved that two and three do not make five?” We hardly think you would. If God has graciously given you to rest by faith upon His eternal word, what more do you want? Assuredly, infidel books cannot help you. God is His own interpreter in scripture as well as in providence. Would you think of turning to some skeptical or rationalistic book to help you in the solution of the mysteries of God’s government? We trust not. Then why turn to such for a judgment as to inspiration? We cannot refrain from quoting for you that magnificent passage in 2 Tim. 3: “And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect (ἄρτιος), thoroughly furnished unto all good works.” We greatly fear, dear friend, you were not under the cover of the shield of faith while perusing this book of which you speak; but we earnestly pray that your precious soul may be enabled to fling off, with calm decision, any dark and skeptical suggestions which maybe troubling you, and to return to its sacred rest in the eternal stability of divine revelation. God grant it, in His infinite mercy!
50. “Η. Β. K.,” Kingstown. Your difficulty as to Luke 12:35, 36 arises from introducing into it a line of thought which does not belong to it. There is nothing about the church in the passage. Disciples are exhorted to be like unto men that wait for their Lord. This should be our attitude. The passage applies to Christians now. Returning from the wedding, or, as in another place, returning from a far country, presents no difficulty whatever if you only see the true bearing of the exhortation.
51. “J. Ο. K.,” New York. There is a short tract, entitled, “Prayer in its Proper Place,” which may perhaps meet the need. It can be had of our publisher.
52. “A Sister in Christ.” There is surely a difference between “failure” in laying hold of a divine privilege, and “sin” against a positive command of God. The two things are plainly distinguishable, though in many cases they are one and the same.
53. “J. B.,” Kingstown. Repentance involves the moral judgment of ourselves under the action of the word of God, by the power of the Holy Ghost. It is the discovery of our utter sinfulness, guilt, and ruin, our hopeless bankruptcy, our undone condition. It expresses itself in these glowing words of Isaiah—“Woe is me; I am undone;” and in that touching utterance of Peter—“Depart from me, for I am a sinful man, O Lord.” Repentance is an abiding necessity for the sinner, and the deeper it is the better. It is the plowshare entering the soul, and turning up the fallow ground. The plowshare is not the seed, but the deeper the furrow, the stronger the root. We delight in a deep work of repentance in the soul. We fear there is far too little of it in what is called revival work. Men are so anxious to simplify the gospel, and make salvation easy, that they fail to press upon the sinner’s conscience the claims of truth and righteousness. No doubt salvation is as free as the grace of God can make it. Moreover, it is all of God, from first to last. God is its source, Christ its channel, the Holy Ghost its power of application and enjoyment. All this is blessedly true; but we must never forget that man is a responsible being—a guilty sinner—imperatively called upon to repent and turn to God. It is not that repentance has any saving virtue in it. As well might we assert that the feelings of a drowning man could save him from drowning; or that a man could make a fortune by a deed of bankruptcy filed against him. Salvation is wholly of grace; it is of the Lord in its every stage and every aspect. We cannot be too emphatic in the statement of all this; but at the same time we must remember that our blessed Lord and His apostles did constantly urge upon men, both Jews and Gentiles, the solemn duty of repentance. No doubt there is a vast amount of bad teaching on the subject, a great deal of legality and cloudiness, whereby the blessed gospel of the grace of God is sadly obscured. The soul is led to build upon its own exercises instead of on the finished work of Christ—to be occupied with a certain process, on the depth of which depends its title to come to Jesus. In short, repentance is viewed as a sort of good work, instead of its being the painful discovery that all our works are bad, and our nature incorrigible. Still, we must be careful in guarding the truth of God; and, while utterly repudiating Christendom’s false teaching on the important subject of repentance, we must not run into the mischievous extreme of denying its abiding and universal necessity.
54. “H. R.,” Faversham. We may be able to notice your communication in our next. Our friends must not always expect replies. We do not hold ourselves at all responsible to answer all the questions that are sent us.

Correspondence
55. “S. Τ. A.” Scripture is totally silent on the subject of your letter; but the Spirit, if waited upon, will most assuredly guide in this as in everything else. We feel disposed to judge that the person who breaks the bread ought also to give thanks for the cup. It is one service. But we do not dare to lay down a rule. A person might have spiritual power to give thanks for the bread, and fail as to the cup; but we have never seen aught of the kind. The Lord is sufficient for all. Let us only wait on Him.
56. “W. M.,” Staffordshire. Thanks for your truly kind letter. Heb. 10:20, 27, like chapter 6:4-6, is a solemn warning against the deliberate abandonment of Christ, on the part of those who had professed to give up Judaism and embrace Christianity. It is well for us all to give heed to every warning voice which the Holy Spirit causes to fall on our ears; although we know, thank God, the eternal security of the very least of Christ’s members. It is interesting to notice that the most solemn warnings of this epistle are closely connected with the strongest expressions of assurance and confidence. Compare chapter 4:1, with verse 10; chapter 6:4-6, with verse 7; chapter 10:26, 27, with verse 39.
57. “C. J. H.,” Leeds. 3 John 1:7 evidently applies to such as go forth in the Lord’s service. Those, of whom the apostle speaks, felt it to be their happy privilege to make the gospel of Christ without charge. They took nothing of the Gentiles. The scripture has nothing to do with persons receiving kindness from their unconverted relatives. This latter must be taken up, in each case, upon its own merits.
58. “W. P.,” Shanghai. Your interesting letter has come to hand, for which we tender many thanks. May the Lord lead you on in His own blessed ways; and make you an effectual workman in His vineyard!

Correspondence
59. “J. C.” Stonehouse. The case in question is one for the judgment of the local brethren. It is utterly impossible to lay down a general rule as to reception at the Lord’s table. Each case must be taken up on its own merits; and we must, all of us, wait on the Lord for spiritual wisdom and grace.
60. “A. R.,” Grangemouth. “The Lord God breathed into man’s nostrils the breath of life, and he became d living soul.” Here we have the solid basis of the truth of the immortality of the soul. The Fall in nowise touched this. Man was marked off from all the orders of creation by the possession of an immortal soul. “He became a living soul.” There never can come a moment in which the human soul shall cease to exist. Fallen or unfallen, innocent or guilty, converted or unconverted the soul is immortal.
But “eternal life” is another thing altogether. It belongs only to those that believe in the Son of God. To quote the scriptures in proof would be impossible here, and we trust there is no need. The Soul that is “born again” by the word and Spirit of God gets a new nature anew life, and this life is in the Son of God. His soul is not a bit more immortal than the soul of the unconverted man; but he has a new life altogether, and stands upon a new footing. He is in Christ and Christ is in him.
Your question as to John 1, 29 and 1 John 2:2 is a very important one but we have repeatedly gone into it. It will help you much to distinguish between Christ as the propitiation for the whole world, and as the substitute for His people. The two goats in Lev. 16 typify Him in these two aspects of His work. The Lord’s lot fell upon one. This was Christ the propitiation. The people’s lot fell upon the other. This was Christ the substitute. John 1:29 refers to the former. “The Lamb of God that taketh away the sin of the world.” See also Heb. 9:26. Christ did a work on the cross in virtue of which every trace of sin shall yet be obliterated from the whole creation. The full result of this work will not be seen until the new heavens and the new earth shall shine forth as the eternal abode of righteousness. It is in virtue of Christ’s propitiatory work that God has been dealing in mercy and goodness with the world and with man, from the Fall down to the present moment. He has sent His sunshine and His rain upon the earth, He has filled men’s hearts with food and gladness. He has been dealing in patience and long-suffering with the human family. And, further, it is in virtue of the same propitiatory sacrifice that the evangelist goes forth with a world-wide gospel, to proclaim it in the ears of every creature under heaven. He cannot go and tell every creature that Christ died as his substitute, but he can tell him that He died as a propitiation; and when, through grace, the soul believes on the Lord Jesus Christ, he can learn the further tranquillizing truth that He died as a substitute, and bore all his sins in His own body on the tree. See Heb. 9:28:—“So Christ was once offered to bear the sins of many”—all His people. In verse 26 we read, “He hath appeared to put away sin by the sacrifice of himself.” Christ is never said to have borne the sins of the world. It is utterly false doctrine—it is universalism. He bore the sins of His people, and He has done a work in virtue of which every trace of sin shall yet be abolished throughout the wide universe of God.
These distinctions, dear friend, are of the utmost importance. Scripture maintains them. Theology confounds them, and confounds souls in consequence.
61. “Κ. B.,” Durham. An evangelist is one who possesses a bona fide gift from Christ, the Head of the church. If a man has not this gift he is not an evangelist, though able to speak ever so fluently. We believe there is one feature which invariably characterizes a true evangelist, namely, an intense love for souls—a thirsting for their salvation, in order that Christ may be magnified. The glory of Christ must ever be the ruling object with every workman, whatever be his gift. We believe the evangelist ought to look for results—ought confidently to expect them, just as the husbandman looks for the fruit of his labor. He may have to exercise “long patience,” but he should fully count on God for results. An evangelist is, of necessity, more or less, a traveler. The world is his sphere; but the Lord will ever guide those who simply wait on Him, having no will of their own, no personal aim or object.
As to giving up our calling, provided it be a godly one, it is a most serious matter indeed, demanding grave consideration, and most distinct guidance from God. If He calls us to this, He will most surely sustain us, for He will be no man’s debtor. He never fails a trusting heart. But we must be very clear indeed as to the divine call, else we shall break down, We have known several who threw up their occupation in order to give themselves to the Lord’s work; but the sequel proved—and that in a very humiliating way, that they were not called of God to enter upon that line of things. But no one can be a rule for another. Each one must walk before his Lord in this as in all besides. He is a most gracious Master; and even though we make mistakes, we can cast ourselves in fullest confidence on His unfailing goodness; and where the heart is true to Him, all is sure to come right in the end.
May He guide and bless you, dear friend, and use you abundantly according to the earnest desire of your heart!
62. “W. Η. M.,” near Saffron Walden. We entirely agree with our beloved friend, “W. K.,” as to receiving Christians at the table of their Lord. Any other mode or principle of action is not according to the truth of the unity of the body. There is a place at the Lord’s table for every member of the body of Christ, provided always that the proper discipline of the assembly does not call for exclusion. There are two things which must never be lost sight of, in connection with the question of reception at the Lord’s table, and these are, first, the grace which will not allow of the exclusion of any who ought to be admitted; secondly, the holiness which cannot allow the admission of any who ought to be excluded. If these things were allowed to act in the assembly, we should not have so much discussion and practical difficulty in the matter of reception.
63. “Ε. Μ. B.,” Rochdale. Thanks for your note and the accompanying papers.
64. “H.,” Ontario. You are quite right, dear friend, in standing with firm decision on God’s ground. If we build again the things which we destroyed, we make ourselves transgressors. If they were right, why destroy them? If wrong, why build them again? But we have to remember those precious words of the apostle, “Let all your things be done in charity”—words so eminently fitted to qualify what had gone before, “Quit you like men; be strong.” One of the special difficulties of the day is to combine a wide heart with a narrow path. Truth narrows the path, grace enlarges the heart. May we all know the due action of both—their adjusting power over the whole course and character!
65. “S. G.” “Flesh” is the evil principle, the old man, the body of sin. “Nature” is recognized, and even admitted as a teacher. “Doth not even nature itself teach you?” says the apostle. “Jesus beholding the young ruler, loved him,” although, so far as scripture informs us, there was nothing in him but nature—amiable nature if you please, but nature. All our relationships are in nature—husband and wife, parent and child, brother and sister. To be without natural affection is one of the marks of the apostasy of the last days. But nature has to be watched, though not ignored. Flesh has not only to be watched, but judged and ignored—reckoned dead, This distinction is of great importance, specially for those of us who are prone to be one-sided. We have to bless God every day, for the adjusting power of His word. Would that—we realized it more fully!
66. “J. McK.,” Glasgow. Accept our hearty thanks for your truly kind and encouraging letter. We can only bless God with a full heart for what you tell us. To Him be universal and everlasting praise!
As to the matter about which you seek counsel, it is entirely a question for the conscience of the individual workman. Of course, if it be the matter of placing a board at the door of the room where the assembly meets, it must be done in fellowship. But where others are not involved, the workman should feel perfectly free to adopt any means which may seem to him to be lawful, of making known the preaching of the gospel. We deeply respect conscience. We thoroughly recognize individual responsibility. We believe the church of God affords a platform sufficiently broad to admit of every variety of workman. Each should be left free, so long as he does not traverse any great fundamental principles. We desire to keep as wide as we possibly can of all narrowness, all mere quibbling and hairsplitting. May the Lord deliver us from all such!
67. “G. B.,” Stonehouse. We cannot lay down any general rule as to such cases. Pain, sickness, lunacy, death, are all under the hand of Him with whom we have to do. He uses sickness, sometimes to correct, sometimes to prevent. Each one has to learn for himself the divine object in any particular trial or affliction. Cases of lunacy among the Lord’s people, are most solemn, mysterious and humbling. We must leave all these things with Him who can make no mistakes.
“We comprehend Him not;
But earth and heaven tell,
God sits as sovereign on the throne,
And ruleth all things well.”
68. “W. P.,” Alnwick. Scripture is silent as to such details, and hence we cannot lay down any rule; but we may give our judgment, which must go for what it is worth. The money collected at the Lord’s table belongs to Him; and we believe He expects that those who take charge of it shall be wise, gracious, and faithful in their stewardship. No one individual should take upon himself the exclusive management of such a solemn and important business. There should be full loving conference and fellowship on the part of those in whom the assembly can place confidence. Those who have charge of the money should keep an accurate account of the collection and expenditure of each week; and this account should not only be open to the inspection of the brethren, but it should be, from time to time, duly laid before them.
As to the objects to which the Lord’s money should be applied, there need be no difficulty. All righteous claims on the assembly should first be met—for we must be just before we are generous; then the Lord’s poor should be attended to; and finally, His work in its various departments, as may be agreed upon in conference.
We cannot but judge, dear friend, that we all need to have our hearts stirred up, our understanding enlightened, and our consciences exercised as to the matter of the collection. We do not give as we might and as we ought. Our hearts are narrow, and our notions crude. We can find means during the week for a good deal of self-indulgence, for the purchase of many things which we could do without, and yet when the Lord puts His box into our hands at His table, our offerings are poor indeed. Then we are troubled with crotchets and questions which ought never to be heard among spiritual or even sensible people. The collection at the Lord’s table, on the Lord’s day, is a beautiful and an integral part of our worship. It is the special occasion in which we can, in holy fellowship, pour our offerings into His treasury. We greatly dislike boxes placed at the door when the public are admitted to hear the word of God. It seems to us very much like setting a man to stand with a box or plate in order to collect money from all who pass in. But this is only our judgment.
69. “G. E.,” Aylesbury. We most fully agree with every line of your letter. The love of money and the love of dress are, we greatly fear, eating out the spiritual life of thousands, and ruining the testimony. Let us judge ourselves. Let us watch and pray. May the Lord keep us in the moral shelter of His holy presence! It will not do for us, dear friend, to dwell inordinately on the progress of evil; it is very depressing and withering. Our resource is in the living God. He can deliver us from every evil work, and preserve us unto His heavenly kingdom. All praise to His name!
70. “L. L.,” Chelmsford. Mark 16:17, 18, was literally fulfilled in the apostolic day. We are not warranted to expect a continuance of such signs; and thanks be to God, we do not need such signs for the confirmation of our faith, which reposes on the eternal stability of the word of God—the holy scriptures. As to John 21:25, we understand it to mean simply this, that the finite could not contain the record of the infinite.
71. “Β. V.,” Jersey. You surely cannot have read Jas. 2:1 with any attention. The apostle exhorts his brethren not to connect two such incongruous things as “the faith of our Lord Jesus Christ,” and “respect of persons.” To stop at the first clause, as you do, would make nonsense of the passage or worse. Pardon our severity; but we do not at all like the tone of your letter. We are not aware of your ever having had a reply from us before on any subject, much less one couched in such terms as you quote.
72. “Η. B.,” Faversham. Any good theological dictionary will furnish you with the desired information.

Correspondence
73. “Α. Κ.,” Dumbarton. Gal. 6:6 teaches that those who receive instruction in the things of God should communicate, in all good things, with those whom God uses to instruct them, provided, of course, that there is need. The passage seems simple enough.
74. “Μ. Μ. M.,” Aberystwith. We are much interested in the contents of your letter. You have our fullest sympathy in your work. We have forwarded your request to the beloved friend referred to in your letter; and we have no doubt he will attend to it with his usual promptness. It is the joy of his heart to circulate the truth of God in every way.
75. “D. W.,” Derry. There are two ways of looking at your question. The apostle Paul, preaching to the Athenians says, “Forasmuch then as we are the offspring of God.” (Acts 17:29.) He is here, of course, speaking of God as the Creator. Looking at the question from a christian standpoint, we are only the children of God by being born again, by His word and Spirit. It is to this latter, no doubt, that the minister you name refers, and he is perfectly right. It is most necessary when handling any question, to look at it in all its aspects and bearings. In this way we avoid narrowness and one-sidedness.
76. “A Reader,” London. We believe in the forgiveness of sins on the authority of the word of God; and the more simply we “believe,” the more clearly we shall “see,” the more distinctly we shall “know,” and the more deeply we shall “feel.”
77. “A Clergyman’s Wife.” We thank you heartily for your kind and encouraging letter. You will find in our papers on “The All-sufficiency of Christ,” (now published separately) some remarks on the subject to which you refer.
78. “C. F.,” Hawkesbury Upton. It is quite sufficient for us, dear friend, that scripture teaches on the one hand, that faith is the gift of God; and on the other, that man is a responsible being. We believe both; to reconcile them is none of our business; they are already reconciled inasmuch as they are taught in the word. We have repeatedly gone into this subject, as you must be aware, being as you say, “A constant reader.” See an article entitled, “Responsibility and Power,” vol. 17 page 57.
79. “Miss M.,” Yokohama, Japan. We deeply sympathize with you, dear friend, in all your exercises, and we earnestly entreat the Lord to sustain, comfort, and bless you. But we do not feel called to enter the field of controversy with infidel writers either at home or abroad. We leave this work to other and abler hands. As to infidel books, we hold them in such utter contempt that we never read them. We consider the best thing to do with all such is to put them in the fire.
80. “A Constant Reader,” United States. We cannot understand how any one calling himself a christian parent can adopt such a system of harsh and cruel treatment towards his children. It can only result in making them liars and infidels. They will tell lies to escape the strap; and they will despise the religion which stands connected with such inordinate severity. Such treatment as you describe is more worthy of a cruel slave-master than of a christian parent. No doubt, there are cases in which some little discipline is necessary; but it should be administered in such a way as to convince the child that it is only for his good, and not the fruit of bad temper, or of arbitrary severity. The rod should be most reluctantly lifted. It should be the very last resource. In short, the christian parent should ever keep before him as his model his heavenly Father’s dealings with himself. Now, does He inflict punishment for confessed sin? The thought were blasphemy. He only chastens in love, and in order to make us partakers of His holiness. It grieves Him to have to use the rod. “His soul was grieved for the misery of Israel.” This should be the christian parent’s pattern. We do not believe in the everlasting whipping system. It only hardens and brutalizes. And we would further add, dear friend, that the father and the mother should be wholly one in the administration of discipline. For a child to have to appeal to one parent to shield him from the other, reveals a condition of things in the domestic circle perfectly shocking to every well-regulated mind. The father and mother should not have a single divergent thought in reference to the system of training. They should appear before their children as one authority—one influence. The firmness of the father and the tenderness of the mother should be so sweetly blended as that their joint action might be felt in the entire system of training. But how is all this to be realized? By the parents being much on their knees together before God. This is the true secret of domestic training. If the father and mother do not pray together, they will not act together; and if they do not act together, the education of the children must suffer. May the Lord in His infinite goodness help all christian parents to discharge aright their high and holy functions, so that His name may be glorified in the households of His people!
81. “M. A.” You are quite right in your judgment as to Cain’s sacrifice. It was a sacrifice without blood, and “without shedding of blood there is no remission.” We are not surprised at Unitarian or Socinian opposition to the doctrine of atonement; but we believe scripture.
82. “F. L. J.,” London. Rom. 11 teaches us most distinctly that “all Israel shall be saved,” and that not by being brought into the church, but, after the church has left the scene and gone to heaven. “The fullness of the Gentiles” must not be confounded with “the times of the Gentiles” in Luke 21. The former refers to the gathering out for blessing. The latter refers to the ripening for judgment. Israel shall be saved and blessed, as a nation, in their own land, according to the promise made to Abraham, Isaac, and Jacob.
83. “W. N.,” Battersea. God’s probationary dealings with man closed with the cross. Till then, God had been testing man in various ways. He had tried him without law, under the law, under government, by the prophets, by the living ministry of Christ; but all in vain. Man was incorrigible. He crucified the Lord of glory. The cross closed forever the history of the first man; but it forms the basis of that new creation in which all things are of God. Hence, therefore, those who speak of man as being under probation are eighteen centuries behind.
84. “M. A. L.,” Harrogate. Thanks for your note and the sweet lines.
85. “E. A. R,” Nenagh. It is wrong for a Christian to be “discontented;” but it is not wrong to wait on God to open your way to the assembly of His people and to the table of your Lord.
86. “S. J. L.,” Malvern. Sunday-school work is so entirely individual in its character that all who engage in it must take it up in direct responsibility to the Lord, and pursue it with energy and firm purpose of heart, regardless of human thoughts. If we listen to every crotchet and quibble of the day, we shall never get on. We look upon Sunday-school teaching as a most blessed work, and we have written on the subject again and again. We would exhort you, dear friend, to go on with your precious service, looking only to your Lord for guidance, help, and encouragement. As a general rule, we judge it better if possible, to have a separate room for the Sunday-school. It renders you more independent, and takes away occasion from those who seek to raise objections to its being held in the assembly’s room.