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1. “G. G.,” Wincanton. Accept our best thanks for the lines.
2. “A Sinner Saved,” Chelsea. If you could procure a little pamphlet entitled, “A Scriptural Inquiry into the true nature of the Sabbath, the Law, and the Christian Ministry,” it might help you. It is to be had of our Publisher, or Broom, Paternoster Bow.
3. “Lillie.” 1 John 5:18 refers to the divine nature in the believer which Satan cannot touch. See also chap, 3:9. Your second question is entirely out of our line. You had better speak lovingly to the persons who act so inconsistently. We do not quite like the idea of having our little serial turned into a long whip to chastise all sorts of wrong doers.
4. “J. Μ. Ο,” Bath. We trust that no “hurry of editorship” shall ever lead us to pen a single sentence which we have not weighed in the presence of God. We are aware that many of our friends differ from our view of Matt. 28:19: but, notwithstanding that, we are convinced that we have in that passage the proper formulary to be used in christian baptism.
5. “J. M.,” Taunton. Accept our thanks for the sweet lines you have so kindly sent us. They breathe a spirit which we long to cultivate.
6. “Β. A. M.,” London. We most assuredly judge spirit-rapping to be a positive work of the devil. As to people receiving replies from departed friends, we believe it to be the direct agency of wicked spirits, who are allowed of God, in His judicial dealings, to deceive those whose hearts are turned away from the teaching and authority of His word, and the ministry of His Holy Spirit. Luke 16:26 teaches us that none of those who die in their sins can come back; and as to those who sleep in Jesus, the teaching of the entire New Testament goes to prove that they would not come back to this earth to communicate with those who, not content with God’s word and Spirit, turn to devils in order to hear things which God never intended them to know. In short, we believe the whole thing to be an awful delusion and deceit of the devil; and we would most solemnly warn our readers to have nothing whatever to do with it. We cannot believe that any one, having the fear of God in his heart, could have aught to do with such downright wickedness. It stands on the same platform with witchcraft, traffic with familiar spirits, and the heathen oracles. Let Christians beware how they tamper with the works of Satan!
7. “Β. K.,” Gort. You surely do not suppose that we would insert in our pages aught which we did not deem genuine. The narrative of “The Infidel and his Board” was sent to us in print; and, regarding it as a most striking illustration of the over-ruling grace of God, we gave it a place in our pages. What reason could we have to doubt the genuineness of a document bearing on its title page the name of a respectable publisher?
8. “C. Y.” We have always viewed the scene to which you refer, in John 20, as illustrating the calm victory of the Prince of Life over the power of death.
9. “J. G.,” Omagh. Most assuredly a believer can sin. That which is born of God, the new nature, cannot sin; but the flesh in a believer, the old nature, is as bad as ever, and if not judged and subdued by the power of the Spirit, may show itself in various ways, and cut out very sorrowful and humbling work for us. “If we [believers] say that we have no sin, we deceive ourselves, and the truth is not in us.” And again, “If we say that we have not sinned, we make him a liar, and his word is not in us.” (1 John.) If we were not liable to fail, what need would there be of a priest or advocate?
10. “D. H. C,” London. “Can two walk together except they be agreed?” We would most solemnly warn you and the “other Young Person” to beware of taking a step involving dishonor to your Lord, and much sorrow and trial to yourselves. May God keep you!
11. “Alpha,” O. Thanks for your letter and lines. The latter contain very precious truths; but it would be impossible for us to find space for the hundredth part of the poetry sent to us. We do not say this to discourage you, dear friend, but simply to account for the non-appearance of your lines.
12. “Rebecca.” We deeply sympathize with you in the matter which you have laid before us. We would encourage you to give yourself to earnest and persevering prayer for this precious soul. Do not be discouraged. Wait on the living God. He will hear and answer. May He bless and sustain you!
13. “W. C. E.,” Chelsea. You are suffering from intense self-occupation. Look off unto Jesus. Take God at His word. You must believe before you can feel. God’s word is the basis of faith, and faith is the basis of feeling. You are reversing this order. Hence your misery. May God visit you with the blessed sunlight of His salvation! To Him we commend you, in much real interest and christian affection.
14. “Inquirer,” Cork. In 1 Pet. 5:2, and, indeed, in the entire epistle, the Christian is viewed as passing through this world, under the government of God, and subject to the same trials and afflictions as his fellow men. It is important to seize this feature of the two epistles of Peter.
15. “E. J. M.,” Belfast. The expression to which you call our attention in the tract entitled “Inside the Veil,” &c, refers, of course, only to Christians after the descent of the Holy Ghost, consequent upon accomplished redemption.
16. “D. W.,” Derry. Your answer to your friend is perfectly correct. May God bless it to her soul! Give yourself, more and more, to prayer and the diligent study of the holy scriptures. Thus you will grow in grace and knowledge. The Lord Himself be with you!
17. “Devonshire.” The terms “kingdom of heaven” and “kingdom of God” are not always synonymous, though sometimes they are. Take, for example, Rom. 14:17, “For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.” Now, we can easily see that “kingdom of heaven” would not do here. This latter is a great dispensational term, applying to the time during which the King is rejected, and the kingdom, in consequence, in mystery instead of in manifestation. The term “kingdom of God” is sometimes applied in the same way. (See Mark 4:30; Luke 8:10.) But, beside this, it has a moral and personal application which distinguishes it from the phrase, “kingdom of heaven,” which latter, we may add, is peculiar to Matthew. Accept our warmest thanks for your most kind and interesting letter. Its tone and spirit are grateful and refreshing—peculiarly so in a day like the present. May God bless you very abundantly!
18. “G. Α.,” London. We must beg of you to excuse our not entering upon your question; it is entirely out of our line. If you could procure a little pamphlet entitled, “A Scriptural Inquiry into the true nature of the Sabbath, the Law, and the Christian Ministry,” it may help you. It can be had of our Publisher.
Correspondence
19. “W. J. B.,” Islington. The word “Dives” is Latin adjective signifying “rich,” and is a brief way of expressing, “ the rich man.”
20. “F. E. D.,” Lurgan. There is a difference between the parables of Matt. 25:14-30, and Luke 19:12-27 —a difference appearing upon the very surface of the scripture. In Matthew, the master gives “to every man according to his several ability.” In Luke, all receive alike. The former illustrates divine sovereignty; the latter, human responsibility.
21. “E. R.,” Near Epsom. You will find the information you desire in a small pamphlet entitled, “A Scriptural Inquiry into the true nature of the Sabbath, the Law, and the Christian Ministry.” You can get it by sending three postage stamps to our Publisher, Mr. Morrish, Warwick Lane; or to Mr. Broom, Paternoster Bow, e.c. We feel assured the Lord will guide you into His own truth. He has said, “If thine eye be single, thy whole body shall be full of light.” Precious promise! And again, “If any man will do his will, he shall know of the doctrine.” Give yourself to the prayerful study of the holy scriptures; and, as light breaks in upon your soul, act upon it at once, with firm decision. Hesitate not. Look not at consequences. “I made haste, and delayed not to keep thy commandments.” There is nothing more dangerous than to play fast and loose with the truth of God; it is almost sure to be followed by judicial blindness and hardness of heart. And remember, dear friend, God never gives light for two steps at a time. Say not, “What shall I do next? or whither shall I go?” The word is, “Cease to do evil,” and then you will “learn to do well.” But so long as we are mixed up with evil and error, we are surrounded by a moral haze which hinders our seeing what is good and right and true. May God guide you and bless you! This is our earnest prayer for you.
22. “Β. T. S.,” Barbados. Accept our best thanks for your interesting letter. May the Lord greatly bless your work!
23. “S. E. L. O.” Thanks for your precious lines. They breathe just such a spirit as we greatly covet. God bless you!
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24. “S. Α.,” Camberwell. We have no doubt whatever but that the Lord will, ere long, lead you into the full joy of His salvation. You have simply to believe in a finished redemption—to take God at His word —believe His record—accept His salvation—rest in His love—He has declared Himself satisfied in the perfect work of His only beloved Son; and the question is, Are you? Do you want something more than Christ to satisfy you? Are you looking for something in yourself to give you confidence—some feeling or evidence? If so, you will not find peace. You must find your all in a crucified and risen Savior. You must look to the Man who was nailed to the tree and is now crowned on the throne. This is the only way. of peace. Thousands are writhing in agony of soul, simply because they will not accept a full Christ. They are tossed about by the conflicting dogmas of theological schools, instead of drinking of the streams of life and salvation that flow from the very heart of God, though the pierced side of a crucified Savior. May the eternal Spirit chase away all your clouds and mists—answer your questions—solve your difficulties, and remove your every weight!
25. “Iota,” Brixton. The Holy Ghost is Himself the seal which God puts upon all those who believe in His Son Jesus Christ. There is a manifest distinction between quickening and sealing. God quickens dead sinners; He seals living saints. It is, to use a simple illustration, like a man building a house and then coming to live in it.
26. “M. J. W.,” Cheltenham. Thanks for your lines. They are sweetly experimental. We fear that many of our friends feel hurt at the non-appearance of their communications; but the fact is, it would be utterly impossible to insert all the poetry which is sent to us from time to time. It frequently happens that we receive as much in one month as would more than fill a whole number of the magazine. We therefore request our dear friends will not feel aggrieved by our not inserting their communications.
27. “W. Η. B.,” North Shields. We greatly like the idea of a Lending Library. It is a most excellent way of helping those who cannot afford to purchase our more expensive works. We should be truly glad to see such an agency established everywhere in connection with the Tract Depot.
28. “J. A. S.,” London. We agree, in the main, with your view of the saints in the tribulation. As to the heavenly Jerusalem, you will see, by referring to the passage, that it is not said that “the nations walk therein;” but that “they walk in the light of it.” The glory of God, shining through the jasper walls of the city, shall enlighten the nations below. There should be something of this, in principle, even now. “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” The Christian ought so to reflect the glory of Christ, that all who come in contact with him might see the light.
29. “K.A.” Bristol. Thanks for your kind note and the accompanying lines.
30. “M.,” Clifton. The rendering of 1 Tim. 2:4, in our excellent authorized version, is perfectly correct. Your difficulty arises from your not seeing the immense difference between theology and the heart of God. Theology consists of the conclusions of men’s minds drawn from the facts of scripture; and you may constantly find souls harassed and perplexed by the dogmas of conflicting schools of theology, instead of resting, in child-like simplicity, upon the plain statements of the word of God. In point of fact, what is called the high school of doctrine is right in what it holds, and wrong in what it rejects; and, on the other hand, the low school of doctrine is right in what it holds, and wrong in what it rejects. The former holds predestination, election, divine sovereignty, and the eternal security of all true believers; and herein it is right. But it denies the full offer of salvation to all men, and human responsibility; and herein it is wrong. The low school of doctrine holds the freeness and fullness of salvation, and the moral responsibility of the sinner; and herein it is right. But it denies the sovereignty of divine grace and the security of the believer; and herein it is wrong. You will bear in mind, dear friend, that when we use the terms “high school,” and “law school,” we do not at all mean to give offense; far from it; we merely speak of things as they are. For ourselves we desire to be taught exclusively by scripture, and not by any school of divinity. We are quite sure that God never meant to puzzle, to repulse, or to discourage poor souls—no never. God is love, His grace has brought salvation unto all. “He willeth not the death of a sinner.” “He willeth not that any should perish, but that all should come to repentance.” “He will have all men to be saved, and to come to the knowledge of the truth.” Such is His gracious aspect toward all; and hence if any perish, it is not in pursuance of the will of God. But there is another side to this great question. Man is responsible. What mean those touching words of the weeping Savior, “How often would I have gathered you as a hen gathereth her chickens under her wing, but ye would not.” And again, “Ye will not come to me that ye might have life.” Do you not see, dear friend, that scripture as distinctly teaches divine sovereignty as it teaches human responsibility—and the permanency of salvation as distinctly as its freeness? Are we called upon to reconcile these things? Nay; they are reconciled by God Himself inasmuch as they are taught in His holy word; we have only to bow our heads in believing and adoring reverence. It is a great matter to make one’s escape from the labyrinths of systematic divinity, and yield ourselves to the formative power of the whole truth of God. We shall merely add, ere we close this reply, that scripture clearly teaches the doctrine of election, but sedulously excludes the repulsive doctrine of reprobation. It teaches that all who reach heaven will have to thank God for it; and all who find their place in hell will have to thank themselves.
31. “J. V.,” Melbourne. We were truly glad to get your loving letter, and much interested in hearing of you from our beloved friend Dr. Mackern. We quite hope to be able to write to you, ere long; but just now we are unusually pressed for time. We trust our dear friend Henry S—, from Bristol, has reached you in safety. May the Lord make him a great blessing in your midst!
32. “C. Y.,” Hungerford. You are fully warranted by the word of God to entreat any sinner to come to Jesus at once. It is very evident that your mind is perplexed by the misapplication of scripture. If you will only submit to the authority of the word, and not labor to reconcile things according to your own thoughts, or the creeds of men, you will find that human responsibility is as distinctly taught in scripture as human impotency. We must bow down, with unquestioning submission, to the teachings of divine inspiration.
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33. “S. W.,” London. You are perfectly right, because most thoroughly sustained by the word of God, in saying to any soul, “Only believe God’s testimony about His Son, and you are eternally saved.” This is a perfectly scriptural statement. The passages of scripture in which you find difficulty (Rom. 14:15, and 1 Cor. 8:11) do not refer to the question of salvation or eternal life at all. It is not in the power of any one to destroy eternal life; but if I interfere with the action of a brother’s conscience—if I cause him to do what he feels to be wrong, then, so far as in me lies, I destroy him, and cause him to make shipwreck of faith and a good conscience. In short, in both the above passages, it is a question of personal responsibility and the integrity of conscience before God. This is most solemn. No man can touch the foundation on which a saved soul is built, but it is a most serious tiling to wound any weak conscience. Let us therefore beware.
34. “Mary,” London. We know of no way in which to get purity of heart but by faith in Christ. See Acts 15:9, Heb. 10:22. This is the basis of all purity, and then the more we walk in the maintenance of this purity, the more we shall know and enjoy God.
35. “J. Α.,” Spalding. In 2 Thess. 2:1, 2, the apostle is correcting a mistake into which the Thessalonian saints had fallen. They had been led, by some means or other, to think that “the day of the Lord” had actually set in. Now, in the first epistle, he had taught them to look for the Lord’s coming and their gathering unto Him in the air, to be forever with Him; and further he had taught them that “the day” was not to overtake them as a thief. Then, in the second epistle, the apostle exhorts them “by” or on the ground of Christ’s coming, not to be agitated as to “the day.” The former was their proper hope; the latter could not take place until after the manifestation of “the man of sin” which was then, and is still future. Your difficulty arises from not distinguishing between “the coming” of Christ for His saints, and “the day” of His manifestation in judgment upon the world. We are exhorted by the former not to be troubled about the latter. The two things are as distinct as possible. The one is the bright and blissful consummation of the Church’s hope; the other, the death knell of all this world’s glory. The distinction is of real moment.
36. “Χ. V. X.” Your lines do not quite suit us.
37. “C. Y.,” Alton. Pro. 1:24-32 is one of the most solemn passages in the Bible. There is a time coming when He who once wept over impenitent sinners, will laugh at them. Tremendous fact! As to Pro. 8:17, it holds good now, and shall hold good until that solemn moment in which the Master rises up and shuts the door. Oh! to be more in earnest with our fellow men!
38. “H. D.” Thanks for your lines.
39. “W. Β.,” H.M. Ship “Forte.” We have referred to the subject of your letter in a former volume (see “Nine Years’ Answers to Correspondence”), and we do not feel led to enter upon it again. If the heart be right with Christ, such things will find their true place.
40. “A. A. D.,” Penzance. We have repeatedly gone into the question of your note. We would here inform our dear friends that we cannot possibly reply to queries which have been noticed before. We trust they will kindly excuse us.
41. “B, J. M.,” Ross. “The everlasting gospel” is quite distinct from the gospel of the grace of God now preached. The former will go forth prior to the opening of the kingdom. No doubt the precious gospel now published is everlasting as to its source and subject; but it is not intelligent to apply Rev. 14:6 to it.
42. “R. C. H.,” Barnstaple. Thanks for your truly kind and encouraging letter. We do not think that Matt. 16:27 and 1 Thess. 4:16 refer to the same thing. That refers to the public manifestation, this to the coming of Christ for His saints, according to John 14:3. The proper hope of the Church is her Lord’s coming to receive her to Himself. She is called to wait for Himself, not for rewards. No doubt there will be rewards, but these belong to the manifestation of the kingdom, and are neither our proper hope nor the true motive for service. The love of Christ is our true motive spring—Himself our hope. As to the expression, “These my brethren,” it refers to the messengers who shall go forth to the nations previous to the setting up of the kingdom. No doubt they will be from among the Jews. The entire scene refers to the judgment of the living nations. There is no such thing in scripture as a general simultaneous judgment. There will be the judgment of “the quick” before the millennium; and the judgment of “the dead” after the millennium; and the warrior judgment executed upon “the beast,” &c, &c.
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48. “D. Ε. Κ,” Colchester. Procure a copy of a pamphlet entitled, “The Righteousness of God,” by W. Kelly. To be had of Mr. Morrish.
44. “E. R.,” Epsom. We heartily thank you for your kind letter, and with a full heart we commend you to the faithful care of Him who alone is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy.
45. “Ε. B.,” Manchester. We know of one most solemn and mysterious case in which a child of God was suffered to lose his reason, and, in that state, to commit the act you name. May the Lord keep us under the shadow of His wings!
46. “Τ. H,” Broad Hinton. God hid His face from the sin-bearer; but never was the Son more precious to the Father than in that terrible hour. It is not according to the integrity of scripture to speak of the Father as hiding His face from the Son.
47. “A Weary One,” Sligo. You are entirely too much occupied with your own state and feelings. Seek to be more simple, to rest like a child in your Father’s love, and stay your soul upon His faithful word. It is of no possible use to “try” to be this or that. The more you dwell, in calm sweet confidence, on the love of Christ—the more you think of Him and feed upon His word, the more you will grow into His likeness. “We all beholding.....are changed.” May the Lord keep you, beloved, and make you very sound in His own precious truth! To His own loving pastoral hand we commend you.
48. “J. H,” London. Thanks for the lines and accompanying note.
49. “H,” Torquay. (1.) All the Old Testament saints had divine life—a new nature, imparted by the power of the Holy Ghost. (2.) “Ye are not in the flesh,” refers to the actual position of believers now. They are on an entirely new footing—in the new creation—united to a risen Christ by the power of the Holy Ghost. (3.) The Holy Ghost dwells in the body of the believer. See 1 Cor. 6:19.
50. “R. C.” Stephen saw Jesus “standing.” But Heb. 1 and 10 present Him as sitting on the throne of the Majesty in the heavens. We should not think of raising any objection to those words in our beautiful hymn. We greatly dread being hypercritical. We bless God for what you say as to the little volume. Continue to wait on God for His gracious blessing.
51. “J. W.,” “J. P.,” “T. M.,” “Mrs. P.,” Bermuda. Accept our warmest thanks for your kind, interesting, and encouraging letter. The Lord be praised for all you are able to tell us of His goodness to you! May He bless you very abundantly, and lead you on, still further, in His most blessed ways. May He stablish, strengthen, and settle you on those eternal foundations which He has laid for us in Christ. To Him we do most affectionately commend you all, in spirit, soul, and body. We take it as a great kindness your writing to us.
52. “Β. Α.,” Ireland. It is, alas! possible that a Christian may find himself not in the spirit of prayer. When such is the case, he ought to judge himself, and cry to God to lead him into a right state of soul. Most surely, there is no value in form without power; but God is the abiding source of all power and freshness; and, blessed be His name, “He hath given us the spirit of power, and of love, and of a sound mind.” Hence, therefore, when you find yourself not in a spirit of prayer, do not have recourse to a form, but to the living God.
53. “C. C. P. Α.,” London. If you will kindly forward those back numbers to our address, we can make good use of them. Address, “C. Η. M.,” 25, Portland Square, Bristol.
54. “L. D. T.,” Tipperary. No passage could more distinctly teach the two resurrections than the very one which your friend has quoted in opposition, namely, John 5:25-29. There is “the resurrection of life,” and “the resurrection of judgment.” It may be that your friend bases his objection on the fact that the word “hour” is used; but this has no force whatever, inasmuch as, in verse 25, the same word is applied to that period dining which the Son of God is quickening dead souls—a period which has already extended to 1870 years. Now if the word “hour” be applied to a period of nearly 2000 years, what difficulty can there be in applying it to a period half that length? We consider that Revelation 7:1-8 refers to the saved remnant of Israel—the nucleus of the restored nation.
55. “C. L. C.” Your lines are safely to hand.
56. “E. J. P.” Scripture is very plain as to the place of the woman. (See 1 Cor. 11:1-16.) We do not believe it to be according to nature, or according to revelation, for a woman to be prominent either in the Church or in the world. It is our deeply cherished conviction that there is no sphere in which the woman can move with such grace and dignity, as in the shade and retirement of the domestic circle. There she can prove herself the helper of the man, in all good works. Home is pre-eminently the woman’s place. The Holy Ghost has assigned her work, most distinctly, when He declares that she is to “guide the house.” There may be here and there, exceptional cases in which the christian female, having no special home duties, may devote herself to outside work with real advantage to many; but such cases are few and far between. The general rule is as plain as possible. (See 1 Tim. 5:14.) As to the question of “woman’s rights,” “female franchise,” &c, we have nothing whatever to do with politics. It is our desire to be taught exclusively by scripture; and, most certainly, we cannot find aught in the New Testament about women having a place in the legislature. In the history of Israel, it was always a proof of the nation’s low condition when the female was thrown into prominence. It was Barak’s backwardness that threw Deborah forward. According to the normal, the divine idea, the man is the head. This is seen, in perfection, in Christ and the Church. Here is the true model on which our thoughts are to be formed. So far as this poor world is concerned, it is all in confusion. The foundations are out of course. God has said, “I will overturn, overturn, overturn it, and it shall be no more, until he come whose right it is; and I will give it him.” (Eze. 21:27.) There can be nothing right until “The kingdoms of this world are become the kingdoms of our Lord, and of his Christ.” Till then, the Christian must be content to be a pilgrim and a stranger on this earth, having his citizenship, his home, his portion, in heaven. May it be thus with all who belong to Christ! We do not, of course, expect that persons who are bent on carrying out their own thoughts; whose will has never been broken; who reason instead of submitting to the authority of scripture; who say, “I think,” instead of seeing what God thinks—we do not expect that any such will approve or appreciate what we have advanced in reply to your question; but we must bow down to the authority of God in this as in all beside.
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57. “Τ. D.” Procure a copy of “Lectures on the Doctrine of the Holy Spirit,” by W. Kelly (Broom, Paternoster Bow). A careful perusal of this volume will, with God’s blessing, greatly help you.
58. “C. H. C. W.,” Torquay. Acts 19:1-6 proves beyond all question the distinction between being quickened and sealed. So also in Eph. 1:13 we read, “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, unto the praise of his glory.” It does not say how long “after;” it may be moments, months, or years; but clearly the two things are distinct.
59. “L. N.” We give you one sentence of Holy Scripture as an answer to your letter, namely, Heb. 12:2, “Looking off unto Jesus.” If you could only lose sight of that troublesome, good-for-nothing, guilty, hell-deserving “I,” and rest in Christ and His full salvation, you would be able to write a very different sort of letter. Your letter reminds us of Romans 7., by the predominance of “I.” You must look simply to Christ. He has settled the entire question. You will never get aught but misery by looking at yourself, and reasoning upon what you find there. People are always sure to be full of doubts when they are occupied with “ I.” It must be so, for how could “I” ever furnish a ground of peace? You may rest assured, dear friend, that until you learn to look out of yourself, and rest simply upon Christ, you will never know what solid peace really is.
60. “W. S. G.,” Bermondsey. The Church forms no part of the ways of God with man on the earth. We belong to an unnoticed interval. As to the four empires of Dan. 2 and 7, we know that the Roman empire is the last. It was under the fourth beast that our Lord was put to death. But, as every reader of history knows, the Roman empire was dismembered, broken up, and succeeded by those great constitutional governments of modern times; under one of which we now live. There will, however, be a revival of the Roman empire, with its ten kingdoms. But, this is too vast a subject to enter upon here. We would beg of you to give yourself to the prayerful study of Daniel and the Revelation. May God’s Spirit lead us all into a deeper knowledge of the Holy Scriptures.’
61. We cannot refrain from giving our readers an extract from a letter received from a Correspondent in Surrey. “As one feeling much indebted to the good influence of books lent, allow me to say that believers might find ‘a more excellent way,’ if, in a wise and loving manner, they lent their own books to those who are weak and uninstructed. I can but think of a dear christian family at whose home my sister and I have often been taught the value and meaning of God’s blessed word; and of the exceeding kindness with which, on leaving, we have often been loaded with reading, which, at home, deepened the impression of what we had heard. Books we have wished to read, and were unable to purchase, or those we had never known of till introduced to them by those dear friends, who acted in this as though they counted not the things they possessed their own. In this way, we became acquainted with ‘Things New and Old,’ by the many bound volumes of it lent us. Indeed, God has so blessed such reading to us that it has taken away the taste for much that we used to find great pleasure in. And even, if a believer have but little means, and yet wishes to help on others in this way, it is wonderful how the Lord opens ways of doing so; for if everything is brought to the Lord, ‘There is much food in the tillage of the poor for others as well as for themselves; and ‘if the eye be single, the whole body shall be full of light.’ Perhaps the Lord may guide you to make some suggestion on the subject to your christian readers, for it is a way of serving the Master open to many. It pains my heart to see believers with well stored bookshelves unused for the Lord. I fancy this is one way in which He is wounded in the house of His friends. We heartily commend the foregoing weighty words to the attention of our readers. May we all seek grace to act on them! It will, perhaps, be said that there is another side of the question to be considered. No doubt there is. Books, when lent, are very often not returned at all, or returned so soiled and mutilated as to be unfit to be seen. Hence, there is a word for the borrower as well as for the lender. Surely if grace should rule the conduct of the latter, righteousness at least should rule the conduct of the former. Still, fully admitting, as we do, the carelessness of many who get the loan of books, we should be very sorry indeed if this admission were suffered to blunt the edge of the most excellent suggestion of our Surrey Correspondent.
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62. “Pater.” We can assure you of our hearty sympathy and interest in the subject of your letter. Your path is very simple. You have only to train your dear children for God, and count on God for your children. The Spirit of God alone can make a child understand divine things; and it is not for us to fix a limit as to the precise age at which a child can take in the truth of God. It is the Spirit’s work, and He can make babes as well as sages understand. A little child is the very model on which everyone must be formed who will enter the kingdom of God.
63. “Emma,” Bow. It would seem from John 13:30, and Acts 20:7, 8, that the Lord’s Supper was celebrated in the evening. But we cannot see that there is any principle involved, whether it be morning, noon, or eventide. We should feel happy in breaking bread at any time. It seems to us that the Holy Ghost has left the question open; and our ordinary habit of breaking bread in the forenoon has the advantage of being most convenient to the generality of Christians.
64. “D. S. J,” York. We do not consider that John 9:31 has anything to do with the matter to which you refer. The Holy Ghost records what the blind man said to the Pharisees; but we believe that God is ever ready to hear the cry of any poor needy soul that looks to Him through Jesus. We are, each day, more and more convinced of the vast differences between the cold dogmas of theology and the loving heart of a Savior-God. There is a rigid, repulsive manner of using the letter of certain texts of scripture, with which we have no sort of sympathy; we believe it to be contrary to the spirit of the gospel, and the mind of Christ. “God is love.” Precious words! True, He has His counsels and purposes; but the activity of His nature is love, and therefore all are welcome to come. He is a Savior-God; and “there is one mediator between God and men, the man Christ Jesus.” Go on, therefore, beloved, to press upon your fellow-sinners, with all possible earnestness, their solemn responsibility to flee, now, from the wrath to come, and lay hold upon eternal life.
65. “G. D. S.,” Ipswich. We do not, at present, know any book to recommend you on the subject.
66. “Β. H.,” Cavan. Study, prayerfully, Rom. 3:21-26 and 2 Cor. 5:21. Wait on God for teaching. He will make all plain to you if only you seek His guidance in humility and earnestness.
67. “J. V.,” Cardiff. Your letter has come to hand. Wait on the Lord. He will guide you, most assuredly. To Him we commend you.
68. “W. K.,” Kent. Rom. 3:30 presents the difference between the Jew and the Gentile in this way; the Jew had been tried on the principle of works of law: the Gentile had never been on this ground at all; hence it was necessary to bring out this distinction, which the apostle does by the two words “by” and “through.” The passage may be rendered as follows, “Seeing it is one God who shall justify the circumcision on the principle of faith” (εκ πιστιως)—in contrast with the principle of works— “and the uncircumcision through faith” (βια πιστίως). The latter clause simply sets forth faith as the instrument without any reference to the contrast between the two principles. It would be a great mistake to suppose that there is no difference between the words “by” and “through”—tic and δια. The former expresses the ground or principle; the latter merely the instrument.
69. “Μ. M.” We heartily thank you for your kind and interesting note and the accompanying lines.
70. “L.” Study 1 Cor. 1:18-31. It contains a divine reply to your query.
71. “C. C. F. A.” Thanks for the books, which came safely to hand.
72. “J. D.,” Stowmarket. The reading in our Authorized Version of Rom. 8:33, 34, seems quite correct.
73. “Ε. T.” Your letter has affected us deeply. The testimony of the dear departed one was truly precious. The Lord be praised for its clearness, fullness, and simplicity! May He comfort you, beloved, by His own direct ministry! May He pour the rich consolations of His love into your stricken heart! We do most heartily commend you to Him. He alone can heal the wound which has been made in your heart. He turns the valley of Baca into a well.
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73. “Ε. J.,” Folkestone. If you can lay your hand on the twelfth volume of “Things New and Old,” you will find a series of papers entitled, “The Work of God in the Soul,” which may help you. There are three ways in which the Spirit of God works in the soul; in some cases He produces a deep sense of guilt; in others, a dread of wrath;, in others, a sense of the utter vanity and instability of all human things. It is impossible to lay down any rule. The Holy Spirit works variously according to His own sovereign will. But we deem it of the very last importance that there be a deep work of God’s Spirit in the heart, not only in breaking up the fallow ground, but also in giving a true sense of the love of God and the preciousness of Christ. There is a vast amount of mere evangelical profession abroad; and souls are in great danger of mistaking the mere assent of the mind to certain gospel truths, for that living faith of the heart which, being divine, connects the soul with God, and exerts a purifying influence over the whole life and character. We must say, we long to see a deep work of God’s Spirit in the conscience. We invariably find that those who go through the deepest ploughings at the first, make the most solid Christians afterward. We dread a mere lip profession—an intellectual faith—a mere surface work. We desire to see the kingdom of God established on a broad and solid basis in the hearts of all those who profess faith in Christ.
74. “B. C.” We agree in the main with your remarks; but we do not deem them exactly suited for insertion in bur pages. It seems to us they would come better through the medium of the living voice than through the press. Your query, too, is out of our line.
75. “Smethwick.” Accept our thanks for your letter. We should be most happy to aid you in your truly laudable object; but we never purchase this either in prose or verse. The conductors of this magazine, and all who contribute to its pages, are only too thankful to lay their services as a free will offering at the feet of their Lord. We have not the interest of a farthing in any of our publications; we never have had; and, by the grace of God, we never shall.
76. “M. C. W.” Your letter has drawn forth our fervent praise to the God of all grace. Accept our best thanks. Go on, dear friend, in your blessed work. Count largely on God. Wait on Him. Trust Him fully, and He will grant thee the desire of thine heart. Be instant in season and out of season; and may you have many precious souls for your crown of joy in the day of Christ’s appearing. We do most heartily commend you to God and the word of His grace.
77. “C. Η. Μ. N.” It would be impossible for us to reply to your letter in our pages. May God help you!
78. “E. S. K,” Brixton. We look upon the hardening of Pharaoh’s heart as the judicial consequence of his having persisted in acting against the light. (Compare Jer. 13:16; 2 Thess. 2:10-12.) It is a terrible thing to sin against light.
79. “E. W.,” Folkestone. We believe the midnight cry has gone forth. We cannot but recognize the result of that cry in the large measure of attention which has been given during the last forty years to the glorious truth of the Lord’s coming. For centuries, not a sound was heard about the Bridegroom’s return. “My lord delayeth his coming,” was the plain language of the professing church. Christendom was asleep. But, through the mercy of God, the cry has gone forth—that soul-stirring cry—“Behold, the bridegroom cometh; go ye out to meet him.” Are we ready? Have we got the oil in our vessels—the true grace of God’s Spirit in our hearts? Solemn inquiry! They that are “ready” shall go in with the Bridegroom. The rest shall be shut out into outer darkness—the awful region of weeping, wailing, and gnashing of teeth—that place where hope can never come—where not one single ray of light can ever shine in upon the gloom of eternity. Oh! may God’s Spirit stir up all our hearts, and make us thoroughly in earnest! May we be seen with girded loins and burning lights, as men who are really waiting for their Lord! May we seek to sound a warning note in the ears of our fellow men, as we pass along, from day to day. Lord, make us serious!
80. “Α.,” London. 1 John 5:16, 17 refers to the case of a brother suffering under the chastening hand of God in government. Compare Jas. 5:15. It might be for sin which was not unto death—the death of the body. In such a case one may be led to pray for the sufferer, and receive an answer from God in his restoration to health. But the sin may be of such a nature as that one could not possibly take it up in intercession at all, in which case the discipline must take its course and run on to the death of the body. Compare also 1 Cor. 11:30.
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81. “J. F.,” London. 1 John 2:7, 8. In one sense, it was not a new commandment, but that which was from the beginning. In another sense, it was a new commandment, inasmuch as Christ is revealed in a new way, by the Holy Ghost sent down from heaven, consequent upon Christ’s glorification at God’s right hand. Eternal life was always in Him; but now it is true in Him and in His people, because they are united to Him by the Holy Ghost. It could not have been said, “In him and in you” until redemption was accomplished, and the Holy Ghost had come down to baptize believers into one body and unite them to the Head; but this latter is unfolded in the writings of Paul. John gives us the subject of eternal life. Paul develops the doctrine of the Church.
82. “W. W. S.,” Selby. The question of Judas’ presence at the Lord’s Supper, has been handled in a former number. See “Nine Years’ Answers to Correspondents.” To be had of the publisher, or through any bookseller.
83. “F. Ε. B.” Your question has been repeatedly gone into. Our friends will, we trust, kindly excuse our refusal to handle subjects a second time.
84. “T. S.,” Lander. 2 Cor. 12:9 refers to the thorn in the flesh. It, most certainly, was not sin, but something which rendered the apostle contemptible in his preaching. (See Gal. 4:13, 14.) He had been up in the third heaven, and the poor heart might be led to boast of this, and be puffed up about it. Even paradise itself with all its seraphic visions and revelations could not remedy the evil of the flesh. Hence, the need of the thorn to keep nature down. How could any one suppose that Paul would “gladly glory” in sin? The idea is perfectly monstrous.
85. “W. H. G.,” Hampshire. We can most fully enter into your feelings. We entirely agree with your thoughts in reference to the Lord’s day. The Lord has, most unquestionably, marked it off and stamped it with His own Name. It is the resurrection day—the Church’s day—the Christian’s day. There is no law about it, no legal yoke, no bondage; but, none the less but much more on that very account, should we love and prize it, and devote it wholly to the things of Christ. We could have no sympathy whatever with a professing Christian engaging in his worldly calling on the Lord’s day. We have repeatedly referred to this subject. It is quite true that we should live to the Lord every day in the week; but, at the same time, we are convinced from scripture that the Lord’s day, the first day of the week, is distinctly marked off from all other days, and that it should be held sacred by all true Christians. As to your own present position and future path, beloved, the Lord will guide you. Wait on Him. Do not be in haste. He will open your way before you. We certainly should not deliberately settle down in any place where we could not enjoy the communion of saints at the Lord’s table. If God places us in circumstances in which we must forego that immense privilege, He will sustain us therein; but if we, for personal ends of any kind, place ourselves in such a position, our souls must assuredly suffer loss. The spiritual life is sure to droop and wither when we, for worldly gain, or any selfish motive, settle down at a distance from our brethren and from the table of our Lord. May God Himself undertake for you, in all things! Only cling to Him.
86. “L. B. D.” We should feel no difficulty whatever in the case you name. There is a vast difference between a few Christians meeting casually in a place, and there, for once in a way, partaking of the Lord’s Supper together, and the formal setting up of a table. No doubt, it is always well to act in full fellowship; but then we must beware of tying each other down to certain conventionalities of our own in matters as to which scripture is totally silent. There is a beautiful freedom and largeness in the way of the Spirit of God which we may well seek to cultivate. A rule is often a very needful and a very good thing; but a rule may very often prove a stumbling-block in the way of God’s people, and a positive hindrance to the flow of the Spirit’s energy. God alone can guide us and keep us straight at all times, and under all circumstances. We are ever prone to run into extremes. Sometimes in our zeal against rules we traverse the principles of divine truth. At other times, in our jealousy for rules, we rudely brush away the lovely bloom and verdure of divine grace. The only remedy, the only safeguard, is to walk with God.
87. “M. A. F.” We see no difficulty in Psalm 31:19. We understand the word “before” to mean, “in the presence of.” As to your second question, we should not adopt such a mode of seeking the Lord’s mind. God guides us by His word—by His Spirit—by His eye. Do we want more than this? God forbid.
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88. “J. D. Α.,” Bromley. It so happens that 1 John 5:16, 17 is referred to in our August number.
89. “H. W.” Christ is the believer’s righteousness, as we read in 1 Cor. 1:30, “Who of God is made unto us wisdom, righteousness, sanctification, and redemption.” And again, in 2 Cor. 5:21, “For he [God] hath made him [Christ] to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” When we had no righteousness for God, He provided a righteousness for us, and that righteousness is Christ—a crucified, risen, and glorified Christ. In the law, God was demanding righteousness from man. In the gospel, God is providing righteousness for man. This makes a vast and marvelous difference to any one who is honestly struggling and toiling to work out righteousness for himself before God. There was a great difference between Adam’s apron and God’s coat. God never set a stitch in the former; and man never set a stitch in the latter. There was nothing of God in that; there was nothing of man in this. Hence we find that Adam’s apron proved useless in the hour of need. The very moment he heard the voice of the Lord God, he was afraid and fled to hide, because, as he said, “I was naked.” He actually ignored the apron himself. It was of no use whatever to him. It could not even satisfy his own conscience. Not so, however, when he got on God’s coat. He could then say “I am clothed” because God had clothed him. The coat he wore was of God’s own making, and, moreover, it was founded on the shedding of blood—an all-important cardinal truth. Divine righteousness rests on the basis of accomplished redemption. The cross is the grand foundation—the great central truth of Christianity.
90. “G. F. T.” You must remember that there are two sides to every question; and hence, while it is blessedly true that salvation is free to all, and the righteousness of God is to him that worketh not, but believeth on Him that justifieth the ungodly (see Rom. 4:5 and Titus 2:11), yet is the sinner most solemnly responsible to flee from the wrath to come, and strive to enter by the strait gate—the open door. To make use of the freeness of God’s grace, and of the gift of righteousness, in order to set aside man’s responsibility, and the need of intense earnestness in the matter of the soul’s salvation, is, in our judgment, a fetal mistake. Hence the exceeding value of the passage to which you call our attention. (Luke 13:24.) In it we have the Lord’s reply to a curious enquirer whom He would fain make anxious. He, as was His wont, answers the man, not his question.
91. “Clara,” Teignmouth. Your case is a very serious one indeed. We quite hope the Spirit of God is working with you; but we would solemnly warn you against such vacillating ways. Be in earnest—decided—whole-hearted. Remember that God is a rewarder of them that diligently seek him. You must break with the world and give your heart wholly to Christ. Linger not, waver not, halt not between two opinions. We entreat thee, dear friend, to take no rest until the momentous question of thy soul’s salvation is definitively settled.
92. “W. Α.,” Blackheath. 2 Thess. 1:8, 9 contains an answer, distinct and clear, to your query, “What will become of those who reject the gospel?” We most assuredly believe there will be no further offer of mercy to those who deliberately reject the gospel now preached—no mercy for baptized Christendom, the vine of the earth. “The everlasting gospel” shall go forth, previous to the opening of the millennial kingdom; and a testimony shall be given to those nations who have not heard the gospel; but all this leaves untouched the solemn fact that unmitigated warrior judgment shall overtake that terrible thing called Christendom—that dark and awful mass of baptized profession—the most dreadful moral blot in the universe of God. There is nothing for the false professing church save the deep and dark delusion which God, in His judicial dealing, shall send upon all who obey not the truth, and after that the deeper and darker doom of the lake of fire. Dear friend, should not the thought of this make us more solemn, more earnest, more real in our dealing with our fellow men? Ought we not to be more alive to the awful condition and destiny of those who die in their sins? Are we doing all we might to rescue our fellows from impending danger? Is it right to fold our arms and say, with chilling indifference, “God will save the elect, we can do nothing?” We believe it to be simply absolute cruelty—heartless cruelty—cruelty to souls—cruelty sanctified by being tacked on to the dogmas of a one-sided theology.
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93. “G. Τ. Η.,” Blackheath. We understand 2 Pet. 3:12 to refer to the attitude of the believer’s heart in reference to the coming of the day of God. He should not only be looking for it, but longing that it may be hastened. Would that the language of our hearts and of our daily life were, “Why tarry the wheels of his chariot?” “Come Lord Jesus; come quickly!”
94. “A. G.” We most thoroughly agree with every line you have penned on the interesting subject of Sunday School teaching. We have seen the truth of your remarks illustrated in numberless instances. The want of order in many of our schools is truly deplorable, and ought to exercise the hearts and consciences of superintendents and teachers, very deeply, before the Lord. We feel persuaded that very much more might be done to correct this flagrant evil. The plan you suggest is admirable, namely, to insist on each child entering the room quietly and taking his seat; and, further, that each teacher should insist on silence ere he begins to teach. The habit of loud speaking on the part of the teachers is most reprehensible. Were each to speak in a low soft tone, he could be distinctly heard by the members of his class without disturbing his fellow-teachers; but it has often seemed to us as though it were the aim and object of each teacher to be heard by the whole school. It may, perhaps, be said, in reply, that one is almost obliged to shout in order to be heard above the universal din and uproar in the school; but this could be corrected by all the teachers agreeing together to speak softly and gently, which, in our judgment, would add immensely to the solemnity and effectiveness of their teaching. Nothing can be more offensive to good taste than to hear sacred themes handled in a loud and boisterous style more befitting criers in a market than teachers in a Sunday School. Your remarks upon the inefficiency of teachers are most pertinent. We greatly fear that many of those who take the place of teachers ought themselves to become pupils. It is the bounden duty of superintendents to look well to the qualification of all who offer themselves for the work. We consider it an essential qualification that the teacher should be well acquainted with the letter of holy scripture. But besides this, there is great need of tact in dealing with the young, as also of moral power to win their confidence and gain their attention. The converted members of our Bible Classes ought to furnish some efficient teachers for the Sunday School. It is our firm persuasion that all these matters imperatively demand the prayerful attention of all who are engaged in the precious and blessed work of Sunday School teaching. There ought to be more conference together, more united prayer, more joint study of the word with specific reference to the work of teaching. We are deeply thankful for your valuable letter, and we trust that our brief reference to its leading points may be used to stir up many to a solemn review of the whole subject, that thus an effort may be made to correct the abuses which you have pointed out. May the Lord pour out His blessing on all Sunday Schools throughout the world!
95. “J. T.,” Northampton. Thanks for the lines. They are marked by great freshness and fervor.
96. “X. Y.,” Bristol. There is no word for “man” in the original of Heb. 2:9. The expression is οπες παντος.
97. “Η. S.,” Southgate. The grand cure for doubts is to take God at His word.
98. “T. S. W.,” Leamington. We cannot quite go with you in your punctuation of Heb. 10:12. If you will kindly turn to Bagster’s “Large print Greek Testament,” which gives all the improved readings, you will find that the comma is placed after “sins,” and not after “ever.” Our Lord Christ has taken His seat forever, so far as His atoning work is concerned. He will never again have to rise to address Himself to that work. His eternal session is put in contrast with the Levitical priest’s daily standing. It would be superfluous to speak of “a sacrifice for sins forever,” inasmuch as Christ’s sacrifice must of necessity be eternal in its efficacy. As to the fact that Stephen saw our Lord “standing,” it would seem to show that He had not definitively taken His seat, but was still lingering over His people Israel if haply they would repent. But seeing they resisted the Holy Ghost, and actually sent Stephen as a messenger after the King, to say, “We will not have this man to reign over us,” we see Him presented in Hebrews as “sitting” until His enemies be made His footstool.
99. “T. A. L.,” Bolton. We believe that the secret of Jacob’s “power over the angel” was the knowledge of his weakness. In Gen. 32 it is not said that Jacob wrestled with the man, but that the man wrestled with him—a very different thing. God’s object was to break Jacob down that He might know his utter weakness; and when Jacob was led to this point, he was constrained to say, “I will not let thee go except thou bless me.” That great principle must ever hold good, “out of weakness were made strong.” See also 2 Cor. 12:9, 10.
100. “A. B.,” Dublin. The unclothed state was not the apostle’s object, but the resurrection state.
101. “F. B.,” Bournemouth. You must be fully persuaded in your own mind. Your question does not fall in with our special line of things. This must also be our reply to “A Constant Header” at Exmouth.
102. “G. W. B.,” Pentonville. We must beg of you to excuse our reluctance to take up the subject to which you call our attention.
103. “Μ. H. G.,” Kent. Accept our warmest thanks for your interesting letter and the accompanying lines.
104. “An Anxious Mother.” You have only one question to ask yourself, namely, “Is the profession of arms one which a disciple of Christ can properly follow?” If not, your path is plain. You, surely, cannot think of placing your son in a position which he must abandon in order to follow a rejected Christ. No doubt, there are many of the Lord’s beloved people in the army; but the question is not, Can I be saved and yet be in the army? Thousands have gone to heaven who had lived and died in that profession. But the real question for every loyal heart is, Can I follow the footsteps of my Lord while I remain in a position in which, at any moment, I may be called to take the life of my fellow and send a soul into eternity unprepared? This, dear friend, must be your one question. I cannot place my son, be he converted or unconverted, where I could not be myself. As for the discipline of the army being good for the purpose of bracing up the character, we must confess we have not much faith in it. The mess-room is not just the place to which we should like to send a youth for discipline or training of any sort.