Correspondence

1. “W. Β.” A man who puts pasteboard into shoes and sells them for leather is unworthy of the name of Christian; indeed he is not even an honest man. We may be told, “It is the custom of the trade.” Well, how does this alter the matter for one who desires to walk in the fear of God, and to keep a good conscience? It may be the custom of the trade to put shoddy into cloth, to put sand into sugar, to put water in the milk. But can a Christian, or even an honest man do such things? Most assuredly not. The conscience of a Christian must be regulated, not by the custom of the trade, but by the word of God. If this be lost sight of, there is an end to all practical Christianity in commercial life. A christian manufacturer could no more think of putting pasteboard into shoes and selling them as all leather, than he could think of picking a man’s pocket. If indeed it be the custom to put pasteboard into shoes—if everybody does it, and everybody knows it, then, of course, there is no deception in the matter. But if I sell a pair of shoes as all leather, when I know they are made of leather and pasteboard, then am I a liar and a thief. I am morally worse than a highway robber, inasmuch as he openly avows what he is, what he does, and what he wants. A man who adulterates his goods is guilty of the very meanest dishonesty.
But then, supposing a person is not a manufacturer, but a salesman in a warehouse or shop—what is he to do? He does not adulterate, he merely sells. Is he dishonest, is he untrue in selling adulterated goods? Unquestionably, if he sells them for genuine. How could a true Christian—how could a really honest man declare an article to be genuine, when he knows it is not? We shall perhaps be told that this is mere scrupulosity. Be it so; we heartily wish there were more of it in commercial life. To us it seems to be only common honesty.
But it will not do in the world. Doubtless; but what does this prove? Simply that the world is untrue and dishonest. If truth and uprightness cannot get on in the world, then what must the world be?
Still, the Christian must be honest. His object is not to get on in the world or to make money, but to glorify God in his daily life. Can he glorify God by adulterating goods, and telling lies?
We feel the immense importance, dear friend, of the subject which you have brought before us. We believe it demands the serious attention of all Christians engaged in manufacture and commerce. There is immense danger of being drawn away from the path of christian integrity, and falling into the wretched spirit of covetousness and competition so rife on all hands. We have to bear in mind that Christianity is a living reality; it is divine life coming out in all the practical details of our daily history; it is not confined to the benches of a meeting room; it has more ways of showing and expressing itself than by preaching, praying, and singing—precious, most precious as all these are in their place. It must come out in the manufactory, in the warehouse, in the shop, in the counting-house, in the daily occupation, whatever that may be. How terrible to think of a man singing and praying on the Lord’s day, and, on Monday morning adulterating his bread and selling it as genuine! Oh! let us be honest, come what may. Let us walk in the fear of God. Let us, like the blessed apostle, “exercise ourselves to have always a conscience void of offense, toward God and man.”
True, it may cost us something. We may have to suffer for righteousness’ sake. But what is all this when compared with the deep joy of walking with God in that narrow path on which the blessed beams of His approving countenance ever shine? Is not a good conscience better far than thousands of gold and silver? Our God will take care of us. He will meet all our real need, according to His riches in glory by Christ Jesus. Why should we ever betake ourselves to the contemptible “tricks of trade” in order to make money or make a living, when our Father has pledged Himself to care for us all the journey through?
2. “Mary,” Middlesex. We render hearty thanks to God for His exceeding goodness in enabling you to enter on the path of simple obedience to His holy word. May He graciously strengthen and sustain you! May He fill you with the joy of His own blessed presence! You may find the path rough and lonely; but oh! the light of His countenance will more than make up for all that. Go on, dear friend, steadily on. Cleave to the Lord with purpose of heart. It is but a little while of toil, trial, and suffering here, and then the eternal rest of our Father’s home above, in unbroken fellowship with the One who loveth us and hath washed us from our sins in His own blood. To Him we do most earnestly commend you, dear friend, in spirit, soul and body. May He deliver you from every evil work, and preserve you unto His heavenly kingdom!
8. “C. A. C,” Valparaiso. We are deeply interested in your letter. May you all be greatly helped and strengthened in the way of truth! We trust the Lord may soon open the way for you to have His table spread in your midst, so that you may taste the sweet privilege of remembering Him in His death—the sweetest privilege of the church of God on earth. Wait on Him about it—wait together—wait patiently. Do not run before Him. See His hand opening the way ere you move one step. Be much in prayer, and in the study of His word. Read Psalm 133 and Philippians 2. May you realize and illustrate those precious scriptures!
4. “M. S. S.,” St. Petersburg. Accept our warmest thanks for your deeply interesting letter. Be assured you have our hearty sympathy and earnest prayers in all your exercise. We give you for your comfort, 1 Pet. 5:10, and Heb. 13:20, 21.

Correspondence
4. “Μ. Η.,” St. Kilda, Victoria. We have read, with very deep interest and thankfulness, your most kind and encouraging letter. The Lord be praised for all you can tell of His great goodness to you! We deeply feel your kindness in writing. May the Lord greatly bless you! May He pour into your precious soul the rich consolations of His love, and fill you with all joy and peace in believing. We feel for you in your isolation; but Christ is with you and He is enough. You will be sorry to hear that our beloved friend Dr. Mackern, to whom you refer, is no longer with us. He fell asleep, in November, 1874.
5. “Τ. A. T.,” London. There is a very lovely passage at the close of the book of Revelation, to which you have not referred. “Whosoever will, let him take the water of life freely.” (Rev. 22:17.) This is but one of a large number of passages which give us the other side of the subject. Your letter is entirely one sided. The writer of the article to which you call our attention, rejects utterly the notion of man’s free will. He believes that man is perfectly powerless; and not only so, but in a state of positive enmity against God, so that, if left to himself, he never would come to Christ. All who come to the supper are compelled to come, else they never would be there.
Moreover he most fully believes in the sovereignty of God; and that the names of all who are saved were written in the Lamb’s book of life, before the foundation of the world.
But then, on the other side—for we must take both sides—let us ponder such words as these: “I exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Savior; who will have all men to be saved. and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time.” 1 Tim. 2:1-6.
And again, “The Lord is not slack concerning his promise, as some men count slackness; but is long-suffering to usward, not willing that any should perish, but that all should come to repentance.” 2 Pet. 3:2.
Now, if it be said, that, in the above scriptures, the words “ any “ and “ all “ refer to the elect, we reply that this is an unwarrantable liberty to take with the word of God. If the inspired writer had meant, “any of the elect,” or “all of the elect,” he would, most assuredly, have said so. But he says nothing of the kind. It is not according to the desire of the heart of God that any should perish.
But man is a responsible being; although your letter is totally silent on this very important question. In short, you seem to lose sight altogether of two weighty truths: first, the largeness of the heart of God—the fullness and freeness of His grace—the wide aspect of His salvation—that His righteousness is unto all—that the gospel is to be preached to every creature—that God commandeth all men everywhere, to repent. Mark 16:15; Acts 17:30; Rom. 3:22.
And, secondly, man’s responsibility. Is the sinner responsible or is he not? If he be not responsible, then what mean such words as these—“Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels; in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power?” And again, “For this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness.” 2 Thess. 1:6-9; 2:11, 12.
Are men responsible to believe the gospel? Yes, verily, inasmuch as they shall be punished with everlasting destruction for rejecting it. Shall not the Judge of all the earth do right? People find difficulty in recon-cuing man’s powerlessness with his responsibility. It is none of our business to reconcile things that are revealed in holy scripture. It is ours to believe. They are reconciled, inasmuch as they are distinctly taught in the word of God. It is remarkable that we do not see the same difficulty in reference to the things of this life. Suppose a man owes you a thousand pounds; but he has by unprincipled extravagance, rendered himself wholly unable to pay you. He is quite powerless. Is he responsible? And are you not perfectly justified, according to worldly principles, in taking legal proceedings against him? How much more will God be justified in His judgment of all those who reject the glad tidings of a full and free salvation sent to them on the ground of the atoning death of His only begotten Son!
6. “It. G.,” Ireland. Your poem has come to hand. It is too long for our limited space. Thanks for your kind note.
7. “J. P.,” Sale. We cannot conceive how any true Christian could engage in such a practice as card-playing. We consider it perfectly shocking. We must confess your letter surprises us.
8. “Μ. B.,” Dawlish. Your truly kind and interesting letter has come to hand. We are very thankful for the help you have received from the article on Heb. 6 The Lord bless you!
9. “W. L.,” Illinois, U.S. 1 Cor. 1:17 gives you a divine reply to your inquiry. May the Great Shepherd and Bishop of souls keep you ever in the holy shelter of His own blessed presence!

Correspondence
10. “J. C,” Cirencester. We should consider it quite wrong to take such a step.
11. “D. W.” Old Cumnock. The idea of departed spirits being in an unconscious state is as absurd as it is unscriptural. Has Paul been unconscious for the last eighteen hundred years? If there were any truth in this notion, could he have said, “To die is gain?” Would it be gain to be unconscious? Would it be “far better” than to enjoy Christ here, and serve Him in the gospel and in the assembly? When the Lord said to the dying thief, “Today, shalt thou be with me in paradise,” did He mean that he was to be unconscious? Why say, “with me, in paradise?” If he was to be unconscious, what difference could it make where he was to be? When the blessed apostle says, “Absent from the body, present with the Lord,” does he mean a state of unconsciousness? Had Stephen nothing but a state of unconsciousness before him, when he said, “Lord Jesus, receive my spirit?” It is really most deplorable to find any calling themselves Christians, holding such a miserable theory. Excuse our strong language. It is hard to speak in measured terms of such a baseless absurdity as a ransomed spirit asleep in the presence of Christ! May the Lord deliver His people from all vain and foolish notions!
12. “G. B.,” Lewisham. We agree with you, in the main; but we need to exercise patience and forbearance in such matters.
13. “F. A. F. G.,” Christchurch. The inspired apostle tells us that “every creature of God is good and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer.” But, on the other hand, he says again, “If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.” Here we have the two sides of this practical question.
14. “Ε. J. G.,” Jersey. Thanks for your kind note and the accompanying lines.
15. “G. H.,” Toronto. Scripture is, as you say, totally silent on the point; and we must ever bear in mind that, where scripture is silent, discussion is useless; where scripture speaks, discussion is closed.
16. “L.,” Leicester. The word rendered “rest” in Matt. 11:22 is not the same as in Heb. 4:9. In the former it is αναπαυσιν (anapausin); in the latter it is σαββατισμος (sabbatismos). Our Lord says, “Come unto me, all ye that labor and are heavy laden, and I will give you rest” This is rest of conscience—rest as to our sins, our guilt, our responsibilities as sinners—rest as to everything which might raise a question between our souls and God.
But, further, He says, “Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and ye skull find rest.” This is rest of heart, as regards our present path—our circumstances, our cares and anxieties, our difficulties and trials. This rest is the opposite of restlessness, and flows from our being subject, in all things, to the will of God, as our blessed Lord was perfectly. He could say, “I thank thee, Father,” when everything seemed to be against Him. “Even so, Father, for so it seemed good in thy sight.” And when we can say with all the heart, “Thy will be done, Ο Lord,” then we “find rest.” If our will be active, we are restless; if our will is subject, we have rest—sweet rest, rest of heart—the peace of God which passeth all understanding. Precious portion!
Then, in Heb. 4:9, we have another thing altogether. “There remaineth a sabbath-keeping for the people of God.” This is the future rest, the rest of glory to which we are on our way. It is God’s rest into which He will, blessed be His name, conduct us when all our wilderness toil is over. The Epistle to the Hebrews presents the people of God as pilgrims on their way to rest, and it exhorts them to labor to enter into that rest. The sinner is not told to labor for rest, but the Christian is. This makes all the difference.
17. “T. S.,” Hamilton, Ontario. There is a pamphlet on the subject, written thirty years αgo, to be had of our publisher, Mr. Morrish, 20, Paternoster Square, London, E.C., entitled, “Thoughts on the Lord’s Supper, designed for Christians in this Day of Difficulty.” Also a small tract, entitled, “ Hints and Suggestions as to the Lord’s Supper, and those who partake of it.”
18. “Μ. M.,” Kingston-on-Thames. The question of insurance, whether of life or property, is entirely one of individual faith. If you put your trust in God, you will have no need of an insurance office. The promise of God, which you get for nothing, is better far than an insurance policy for which you must pay. At least so we judge; but each one must learn this for himself.
19. “J. B.,” Kingstown. Thanks for your kind suggestion. The Lord, we trust, will guide, as He has graciously done for the last twenty years.
20. “Hartest,” Suffolk. In 1 Timothy 1:20, the apostle delivers Hymenreus and Alexander to Satan. It sets forth an act of solemn discipline by direct apostolic power. In 1 Corinthians 5 the assembly at Corinth is commanded to deliver the evil doer to Satan for the destruction of the flesh. In both cases, we take it to be an act of discipline. A person put out of the assembly where the Holy Ghost ruled, was handed over to the power of Satan in order that his flesh might be thoroughly judged and crushed—serious, but needed work! May we learn, dear friend, to judge ourselves, in secret, before our God, so that the assembly may not have to deal with us. If the roots of evil are judged in private, the fruit will not appear above the surface of our practical life.

Correspondence
21. “J. F. B.,” Penzance. We do not remember the paper to which you refer.
22. “J. S.,” Edinburgh. Your appeal is hardly suitable for our pages.
23. “C. M. J.,” Dawlish. Your lines have come to hand.
24. “R.B.,” Oxon. If you were, as you say, so “careless, indifferent, and utterly hardened,” we do not think you would have written such a letter to us. The very fact of your writing to ask us what we think of your case, proves, in our judgment, that you are by no means indifferent to the momentous question of your soul’s salvation. You say, “My heart is as hard as a stone; and I don’t suppose I should ever think or care one bit about it, if I were not afraid to die, or to think of our Lord’s second coming.”
Now, dear friend, if your heart were as hard as a stone, you would not be troubled about your state at all. The very fact of your feeling and deploring the hardness of your heart proves that you are not careless, indifferent, and utterly hardened.” Why are you afraid to die? Why do you dread the thought of the Lord’s coming? Whence come these exercises? Do you not think the Spirit of God is working in you, in order to make you see your true condition in the sight of God, that you may judge yourself, and look to Christ, in true repentance? It is well you should judge the hardness of your heart—well to feel your guilt and danger—well to be afraid of death or the Lord’s coming. There is good cause for all this.
But you have no ground whatever for fearing “that God has given you over to impenitence.” This is a suggestion of the devil. God has not given you over. He is calling you to come. The door of mercy stands wide open. You never were, and you never can be, more welcome than you are this moment. What was it made the prodigal think of returning to the Father? Was it love for the father, or a desire for his company? Was it a desire to escape from the habits and ways of the “far country?” It was not any of these things. He said, “How many hired servants of my father have bread enough, and to spare, and I perish with hunger!” In other words, it was a selfish motive that brought him back. Did that hinder his reception? Nay, dear friend, the father was glad to get him back on any terms. The joy of the father in getting him back was infinitely greater than his joy in being received. This is the grand point of the parable. “The Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them;” and our blessed Lord spoke those three exquisite parables in reply to their murmurings. He condescends to vindicate the grace of God in receiving sinners. He shows, blessed forever be His name, that it is the very joy of the heart of God to receive sinners. “There is joy in the presence of the angels of God over one sinner that repenteth.”
“Ah! yes,” you say, “one sinner that repenteth; but my heart is as hard as a stone.” Why the very fact of your deploring the hardness of your heart is a proof to us of an incipient work of repentance in your precious soul. Come, then, just as you are, to Jesus. “This man receiveth sinners.” What kind of sinners? All kinds. If your heart were ever so hard; though your sins were as scarlet; though you were the very vilest sinner on the face of the earth, “This man receiveth sinners.” It makes Him happy to do so. It causes joy in heaven when a lost one is found. Do, dear friend, come to Jesus just now. He has glorified God about the question of sin, and hence God can be just, and the Justifier of every soul that simply believes in Jesus. Delay not, we beseech thee, to come. Say not, “I must wait till my heart grows softer, my mind more anxious, my conscience more tender, my motive for coming purer. I must feel the burden of my sins more intensely.”
All this is simply the effort of the enemy to keep you away from Christ, by occupying you with yourself. Do not listen to him. Regard him not. Look to Jesus. His love will melt and subdue your hard heart. He died for you when you were a hateful rebel and an enemy. This is your ground for coming. Do you want to find a title for coming in your softened heart or tender conscience? It will not do. It is a mistake. Your title to come is that you are a lost sinner, and when you come, Christ is your title to everything.
25. “W. J. M.,” Teignmouth. Matt. 6:9-15 is the form of prayer which our Lord taught His disciples to use. It suited their condition at that time, and it will, we doubt not, suit the condition of the godly remnant after the church has been taken up. A great change took place when our Lord was glorified. He sent down the Holy Ghost to dwell with and in His people, to lead them into all truth, to teach them how to pray, and to make intercession in them. When our Lord gave His disciples a form of prayer, the Holy Ghost had not been given, because Jesus was not glorified. Compare John 7:39 with 16:7. But from the time the Holy Ghost was given, we have no record of the disciples’ prayer being used. In Rom. 8 we read, “Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us according to God.” We are dependent wholly upon the power of the Spirit, and not upon any given form, however perfect in itself. No doubt the disciples’ prayer was divinely perfect for the time then present. It could not be otherwise, seeing our Lord gave it. But then the work of redemption was not accomplished; the Holy Ghost was not given; the prayer is not in the name of Jesus. These are weighty considerations for all who desire to understand this subject. We do not doubt in the least that many of the Lord’s beloved people are virtually in the condition of the disciples previous to the day of Pentecost. They do not rejoice in accomplished redemption—in full remission of sins—perfect acceptance in a risen Christ; they do not know themselves as sealed by the Holy Ghost. Hence the disciples’ prayer is a suited utterance for them. But should they be satisfied in such a condition? Ought they not to know the things which are freely given them of God? Surely they should; but, alas! alas! Christendom’s creeds and formularies act as a sad hindrance to these precious souls in understanding and appropriating the true christian position. May the Lord, in His infinite goodness, visit them with the full-orbed light of His salvation!
26. “A Young and Troubled Believer.” You are perfectly right, dear friend, in thinking it is the enemy seeking to disturb your mind, and occupy you with anything but Christ. Dismiss the question, once and forever, from your mind, and rest, like a little child, in the simple truth of scripture. Stephen saw the Son of man standing on the right hand of God. We read in Rev. 22, “There shall be no more curse; but the throne of God and of the Lamb shall be in it; and his servants shall serve him; and they shall see his face; and his name shall be in their foreheads.” God is revealed in the face of Jesus Christ, and we shall be with Him and like Him forever. May the Lord set your mind at perfect rest!
27. “M. S. S.,” St. Petersburg. We heartily thank God for the contents of your letter of February 20th, just received. How good He is, dear friend! And what a grand reality to have Him to lean upon in all the vicissitudes, trials, and exercises of our earthly path! May He keep you ever in the moral shelter of His own most blessed presence, separated to Him; safe in Him; satisfied with Him, until that clay! Many thanks for the poem.

Correspondence
28. “Τ. P.,” Wigan. We have written, more than once, on the subject of eternal punishment, in the pages of “Things New and Old,” and we must refer you to those papers, some of which have been reprinted. We have not read the pamphlet sent by you. Indeed, dear friend, we deem it right to tell you that we never read any books, pamphlets or tracts in which the truth of eternal punishment is denied; or any infidel publication; or any in which the Deity or the perfect humanity of our adorable Lord and Savior Jesus Christ is denied; or such as deny the plenary inspiration of the holy scriptures, given of God in the Hebrew and Greek languages, or any in which the Lord’s dear people or His beloved and honored servants are spoken against. We put all such into the fire, at once, believing it to be the best thing to do with them. We do not feel it to be our business to reply to those books; we leave that for other and abler hands; but we are most fully persuaded that they all emanate directly from the father of lies; and we are not going to read anything of his. Being, by the mercy of God, fully convinced of the truth on all the above subjects, we are determined, by His grace, never to read anything in opposition thereto, but to deal with it in the manner aforesaid; and we make this statement for the information of all whom it may concern, in order that they may spare themselves the trouble and expense of sending us any of the above-named publications.
29. “A. F.,” New Barnes. We believe that Matt. 18:10-14, furnishes the foundation of the precious truth of the salvation of infants. Do you not believe this? Are you not fully persuaded that all who die in infancy are saved? That inasmuch as their little bodies undergo the penalty of Adam’s sin, their precious souls partake of the benefit of Christ’s atonement? Well, if you believe this, why should your heart be troubled as to the destiny of your infant child, in the event of the Lord’s coming? Can you not fully trust that blessed One who, in the days of His flesh, said, with such touching tenderness, “Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of God”? Can your heart entertain, for a moment, the unworthy thought that your gracious Lord, when He comes for His people, could take the mother to be with Himself and leave her babe behind to perish? You ask if we “can tell you of any scripture which shows what becomes of the infant children of believers, when the Lord has taken His church to Himself!” We reply at once, Matt. 18:10-14. “Take heed that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven. For the Son of man is come to save that which was lost. “How think ye? if a man have an hundred sheep, and one of them be gone astray doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in Maven, that one of these little ones should perish.”
Now, dear friend, is not this a precious answer to your question? Is it not divinely calculated to hush all your anxiety in reference to your precious babe, in the event of the Lord’s coming? Will the loving Savior, think you, who uttered these words, ignore them, when He comes for His church? The very thought were blasphemy. Ah! no: beloved, our loving Lord will be fully glorified in receiving to His bosom and taking to his home the infant children of His people, as well as the parents. It is not His will, now, and it cannot be His will, then, that one of these little ones should perish. May your heart find settled rest as to this question, in the eternal truth of God and in the rich and precious grace which shines so brightly and blessedly in Matt. 18:10-14.
30. “ W. Α.,” Faringdon. We cannot insert your article.
31. “J. S.,” Herts. The cup in the Lord’s Supper occupies a position far too elevated to be, in the very smallest degree, affected by the question of teetotalism.
32. “J. W.,” London. To say that “I cannot help sinning,” is to deny the very foundations of Christianity. To say that I cannot sin is a deceit and a delusion. To say that I need not sin, is to state a holy christian privilege. The rendering of Gal. 5:17, in our Authorized Version, is not very felicitous. It should be “That ye should not do those things which ye desire.”
33. “W. W.,” W. In the painful case which you name, we do not believe it to be the right thing for a son to “try and manage a reunion” between the father and mother. If the husband wishes to come back, the wife should receive him. This, we think, is clearly involved in 1 Cor. 7:13. “The woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.” If he wishes to come back, it is tantamount to being pleased to dwell with her and if she be told “not to leave him,” it is tantamount to being told to receive him. At least, so we judge. It may be the Lord is about to bring the husband to Himself; and if so, it would be very sad if a christian wife should prove a stumbling-block, by failing in grace. No doubt, he has signally failed in his duty as a husband, in the act of leaving his wife, even were there nothing more serious; but if he really desires—apart from any management or any influence brought to bear upon him—to come back, we cannot but judge it to be the duty of a Christian wife to receive him, and to seek, “by her chaste conversation coupled with fear,” to win him for Christ. Should she refuse, and that lie should then be driven away into sin or hardness of heart, she could never forgive herself.
34. “E. D.,” Lymington. 1 Cor. 14:34 has no reference whatever to a woman’s singing in the assembly. The apostle does not say, “It is not permitted unto them to sing” but “to speak.” To apply the passage to singing is simply absurd.
35. “R. C,” Plymouth. The marginal reading of Eph. 6:19, is rather more correct than the text. Our conflict is with the spiritual power of wickedness in the heavenlies. Israel’s conflict was with flesh and blood in earthly places; ours is with spiritual powers in heavenly places. The expression “high places” has no such reference as you suggest.
36. “E. J.,” Ventnor. Would you like the Lord to come and find you in a skating rink? Can you ask God’s blessing on your going to such a place? Can you go to the glory of God? Do you think your Lord would be found in such a place? The next time your “fellow believer” asks you to go, just ask him or her the foregoing questions.
37. “R. W.,” Heckmondwike. We could not think of forming, much less of giving, a judgment in any case without having all the facts fully and clearly before us. Ignorance of a single fact might render the judgment not only worthless, but false, inasmuch as that one fact might so materially affect all the other facts as to alter their bearing completely and so reverse the judgment.
38. “Ε. B.,” Brighton. We beg to tender you our hearty thanks for your very kind and encouraging letter. Accept 1 Pet. 5:10.
39. “B. L.,” Lower Norwood. Your narrative has come to hand. We can only say, “What hath God wrought!” His Name be praised!
40. “Ε. P. B.,” London. Scripture is totally silent on the point. We should never think of raising such a question.

Correspondence
41. “Β. S.,” Stockton-on-Tees. There is much truth in your remarks. Let us be more thoroughly in earnest in waiting upon our God, that He may deepen His work in all our souls, and lead us to a closer walk with Himself. We long for more reality, more whole-heartedness, more deep-toned devotedness. May all who really mourn over the lack of these things get together on their faces before God, and persevere in prayer till He sends a full wave of blessing into their midst. We have great confidence in united, hearty, believing prayer.
42. “J. E.,” Adelaide. Accept, dear friend, our warmest thanks for your truly kind and encouraging letter. We bless the Lord, with an overflowing heart, for what you can tell us of help and blessing received through our pages. We cannot tell you what joy it is to be allowed to minister to the beloved flock of Christ, in distant regions of the earth where it is not likely we shall ever be in person. May the Lord’s richest blessings rest upon you and the beloved friends with whom you are associated. Most gladly would we send you a direct reply; but we trust you will kindly take into your consideration the immense amount of writing which falls to our lot; and that you will take this as an acknowledgment of your most interesting communication.
43. “M. A. L.,” Harrogate. Thanks for the sweet lines. We like them much, and shall be happy to insert them.
44. “D. W.,” London. It would be a very grave mistake indeed to say “that all the trials and sufferings of Christians are punishments for some particular sin.” Very often these things are sent as a preventive, and to draw the heart nearer to Christ. Who would presume to say that the sickness of Epaphroditus, in Phil. 2 was a punishment for some particular sin? The apostle expressly tells us that, “for the work of Christ, he was nigh unto death.” Were Timothy’s frequent infirmities sent as a punishment for some particular sin?
We do not like the term “punishment” as applied to the dealings of our loving Father. There is nothing penal, in the strict sense of the word, even in His wise and faithful correction. Christ our blessed Substitute exhausted, on our behalf, all that was penal. God chastens His children, in order to make them partakers of His holiness, as we learn in Heb. 12. Moreover, the Father judges His house, as we read in 1 Pet. 4:17. So, in 1 Cor. 11 we are told that many of the Corinthians were visited with bodily sickness and death, because of their disorderly conduct at the Lord’s table. But this we are told was in order that they might “not be condemned with the world.”
In Jas. 5 we read, “Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.” The “if” shows that the sickness might not have been sent on account of any particular sin.
In 1 John 5 we read, “If any man see his brother sin a sin not unto death, he shall ask and he shall give him life for them that sin not unto death. There is a sin unto death, I do not say that he shall pray for it.” For example, “Ananias and Sapphira,” and the Corinthians. There may, in any given case, be certain flagrant features attaching to some sin committed causing those who look at things in the light of God’s presence to feel instinctively that they could not possibly pray for restoration. We have to do with the government of God which is a very serious matter indeed; and it is one of the enactments of that government that, whatsoever a man—no matter who—“soweth, that shall he also reap.” But it is the Christian’s happy privilege to view the actings of divine government through the atmosphere of divine grace.
With regard to 2 Tim. 1:10. You are, perhaps, not aware that the word is “incorruptibility,” and refers to the body. The immortality of the soul rests on the authority of Gen. 2:7, and many other scriptures.
45. “R. J. P.”—“W. B.”—“C. S. L.”—“J. A. J.”—“O. J. P.”—“F. M.”—“W. M. W.,” Boston, Mass. We desire to tender you all our warmest thanks for your truly kind letters. We feel that this is but a very inadequate acknowledgment of such expressions of brotherly love; but we trust you will accept it, under the circumstances. We bless God for the precious link which His own hand has formed between us—a link which can never be snapped. It may be His holy will to permit us to strengthen this link by personal intercourse; but if not, we shall meet in His presence on high, never to be separated. To His most tender love and faithful shepherd care, we earnestly commend each one of you: and all those with whom you are associated. We can assure you we feel deeply touched by your most loving invitation; and we beg you will accept our true and most hearty brotherly love. May the Lord bless and keep you all!
46. “R. B. W.,” Portsmouth. It is entirely a question for individual conscience. We dare not attempt to legislate for another in such a case. The Lord will guide, if the eye be single; but nothing should be done with a doubtful mind.
47. “Μ. H. R.,” Oswestry. It seems to us there is a little confusion in the lines of our dear departed friend, between our Lord’s coming for and coming with His people. Surely, it is not as “the midnight thief,” “He will come to call for his church.” “Ye, brethren, are not in darkness, that that day should overtake you as a thief.” In Rev. 3 the professing church—having sunk to the level of the world, with a name to live, while dead—is threatened with the coming as a thief. But this only proves, all the more forcibly, that the proper hope of the church of God is something quite different. And then we are at a loss to understand the meaning of the last lines, “And oh! who would not the traitor be, To rise and let Him in?”
48. “J. K.,” Stratford, Essex. The word in 1 Cor. 11:2, should be rendered “traditions,” or “directions.” The apostle does not specify what they were; but thank God, we know that whatever ordinances, traditions, or directions are essential for the church, to the end of time, are clearly laid down in the scriptures of the New Testament. This is quite enough for us. Men have no authority whatever to set up rites and ceremonies in the church of God; their doing so can only be regarded, by every heart loyal to Christ, as a daring usurpation of His authority, which He will, most assuredly, judge ere long. We feel increasingly impressed, dear friend, with a sense of the urgent need of testing everything by the word of God, and of rejecting whatever cannot stand the test. It is not only deeply sorrowful, but most solemn, to mark the way in which the authority of Christ, as laid down in His precious word, is virtually set aside by those who profess to be His people and His servants. It never seems to occur to people that they are really responsible before God to judge, by the light of His word, the various things in which they are engaged. Hence it comes to pass that they go on, from week to week, and year to year, with a whole host of things having not a shadow of foundation in holy scripture. How perfectly appalling to think of the end of all this! We may rest assured it will not be with a scourge of small cords that all these things will be driven out of the temple. May God the Holy Ghost rouse, by His mighty ministry, the whole church to a more profound sense of the supreme authority, and all-sufficiency of the holy scriptures!

Correspondence
49. “D. D.,” Wells, Norfolk. Heb. 1:14 teaches very plainly the ministry of angels—a most precious truth. How blessedly we are provided for! Christ ministers for us on high. The Holy Ghost ministers in us; and angels minister to us. We thank you, most heartily, for your kind and cheering letter. May showers of blessing descend upon you all, and upon your work!
50. “F. J. S.,” Lincoln. It is entirely a matter between your own soul and the Lord. If the infirmity of which you speak hinders you in the Lord’s work, it might be right to have it removed. But if it be merely a matter of personal appearance, you could hardly look for God’s blessing on the operation, or have it performed to His glory.
51. “C. A. D.,” Ottawa. Thanks for your letter and the accompanying lines.
52. “L. M. R.,” Woolwich. It is very important that the Christian should be thoroughly clear and above-board in all his ways. There should be nothing questionable in any of his transactions—nothing hidden. We should not put our hand to a single thing which would not bear the very strictest scrutiny. Hence, if this person, “who works for a large Firm in London” is doing anything which she would not wish the Firm to know; if she is receiving anything which she wishes to hide from their knowledge, it is perfectly evident she is not acting uprightly. If she is perfectly clear in what she is doing, why send this question to us? Can she with a good conscience take the discount from the person who supplies her with the things? Should it be termed “discount” or “brokerage?” “If thine eye be single, thy whole body shall be full of light.” And again, “If our heart condemn us not, then have we confidence toward God.” If it is an understood thing on the part of the Firm, that discount is given, it is all plain and right; but anything underhand is utterly unworthy of one who is called to walk in the light of the divine presence.
53. “I. L.P.,” H.M.S. “Shannon,” Channel Fleet. There is no question as to the true reading of Rom. 8:1. The last clause should be omitted. The apostle is speaking of the positive standing of the believer, and not of his walk. If you think of your walk, be it ever so upright, ever so pure, ever so elevated, you will find something to judge; hence if it be a question of walk, we could not possibly say, “no condemnation.” Is it then implied that the question of walk is not one of capital importance? God forbid that anyone should say or think so; but our walk could never be the basis of “no condemnation,” inasmuch as it is not perfect; but our standing is perfect, because it is “in Christ Jesus.” In verse 4, we have the subject of our walk introduced, “That the righteousness [δικαίωμα} of the law might be fulfilled in us who walk not after the flesh but after the Spirit.” Here, the clause is divinely suitable, but to insert it in verse 1, involves not only redundancy in style, but error in doctrine. It is interesting and instructive to notice that verse 1 gives the condensed statement of chapter v. “There is therefore now no condemnation to them that are in Christ Jesus.” Verse 2 sums up chapter 6, “The law of the spirit of life in Christ Jesus hath made me free from the law of sin and death.” Verse 3 condenses chapter 7, “What the law could not do, in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh, and for sin, condemned sin in the flesh.” Mark the marvelous precision of scripture. It does not say, “In the likeness of flesh,” for then He would not have been a real man at all. Neither does it say, “In sinful flesh,” for then He could not be a perfect Savior. His humanity was as real as it was pure and spotless. All homage to His peerless Name! Universal and everlasting praise to His glorious Person!
64. “F. A. F.,” Christchurch. We do not consider Luke 14:26, applicable to your case at all. 1 Tim. 5:4, we should judge a more suitable scripture. If your dear invalid mother needs your care—as, judging from your letter, we assuredly consider she does—your place is at her side. If she could be left alone for a couple of hours, and were willing to spare you, then we feel assured, dear friend, you would delight to be at the table of your Lord. But for a child to neglect a sick mother—to leave her alone, not knowing what might occur, we should judge to be most reprehensible. You must act before the Lord in this matter, regardless of human thoughts.
As to what you say in reference to “nature,” we may remark that many err exceedingly through not distinguishing between “nature” and “flesh.” We find in 1 Cor. 11, that nature is admitted as a teacher. “Doth not even nature itself teach you.” So also in Mark 10, Jesus, beholding the young ruler, loved him, although there was nothing but nature in him. Nature needs to be watched; flesh must be judged and ignored. We all need the adjusting power of divine truth. We are so sadly prone to be one-sided. We run some principles to seed, while others, equally important, are not even allowed to take root. We want to have our character, our conduct, our whole course, brought under the government of “all truth” It is very sad and very humiliating to see some professors talking largely of their high position; but, as to their ways, failing in common righteousness. Let us remember that, “The kingdom of God is righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ, is acceptable to God, and approved of men.”
We cannot but judge, dear friend, that we all need to give more earnest heed to “The white linen which is the righteousness of saints.” “I counsel thee,” says our Lord Christ, “to buy of me gold tried in the fire”—divine righteousness—“that thou mayest be rich; and white raiment”—human righteousness—“that thou mayest be clothed, and that the shame of thy nakedness do not appear.”
May the Lord give us to apply our hearts to these things! There is a terrible amount of sham in the professing church—high profession and low practice—the head in the clouds; but the feet anywhere and everywhere, but in the path of obedience.
55. “A Perplexed One.” Take a case. There are two men in yonder life-boat; one was picked up after two hours’ terrible struggling with the waves, and the most awful mental agony through fear of death. The other was picked off the wreck, a few minutes after she struck, and hardly had time to feel his danger. Both are in the life-boat—both are safe, the one as safe as the other. They are saved by the life-boat. It is not a question of their previous feelings, but simply of their being in the life-boat.
No doubt, the former will have a deeper sense of the value of the life-boat: but that is a matter of experience and not a question of salvation. There are hardly two cases of conversion alike. Some go through exercises of soul before they come to Christ, others after. It is the Christ I reach, and not the way I reach Him, that saves my soul. We cannot lay down a rigid rule. We believe that all must, sooner or later, learn what the flesh is; and the sooner and the more thoroughly we learn it the better. We have invariably found that those who have gone through the deepest ploughings at the first, make the steadiest and most solid Christians afterward. But we are saved by Christ and not by experience. It often occurs to us that many of our young people who have been religiously brought up, and led to make a profession, are much to be felt for when called to go out into the world. They are ignorant of their own hearts, ignorant of the snares and temptations of the world, ignorant of the devices of Satan. They have never proved what the world is. They were led, it may be, gradually, imperceptibly, into the divine life, but have never been sifted and tested; and hence when brought face to face with the stern realities of life; when called to grapple with the difficulties of the day; to meet the reasonings of the infidel, the fascinations of ritualism; or the allurements of the world, the theater, the ball-room, the concert, the thousand and one forms of pleasure; they are not able to withstand these things; they are not decided for Christ; their Christianity is not sufficiently pronounced; they give way and fall under the power of temptation; and then they are most miserable, often brought almost to despair. But God, in His mercy, brings them back, after their terrible conflict; and overrules all the exercise for the deepening and consolidation of His work in their souls.
But, if there be not the germ of divine life; if it be merely the effect of religious training and home influence, then alas! the poor soul plunges, with terrible avidity, into the vortex of sin, and rushes headlong to destruction.
How many a lovely youth has gone forth from the parent-roof, virtuous and unsophisticated, ignorant of the cruel ways of the world, and ignorant of his own heart. The enemy lays some trap for him; he is caught in the snare; one thing leads to another; he goes from bad to worse, until, at the last, he becomes the degraded victim of lust and vice, a moral wreck over which broken-hearted parents are called to shed many a bitter tear, or by which their gray hairs are brought down with sorrow to the grave.
We are most thoroughly persuaded that what is needed for the day in which our lot is cast is wholehearted, out-and-out, undivided consecration of heart to Christ—a thorough breaking with the world, in its every phase—that perfect rest and satisfaction of heart in God Himself which renders a man wholly independent of all that this wretched world has to offer. If there be not this, we need not look for any real progress in the divine life.
Correspondence
56. “R. Μ.,” Cluny, Aberdeenshire. We should very much like to gratify you by inserting your poems; but we have more to think of than the gratification of our contributors. Still we feel deeply interested in you, dear young friend, and earnestly commend you to God for His blessing and guidance. Your lines are really very good for one so young, and, as you say, with so few educational advantages. We would fain encourage you to wait much on the Lord to strengthen and instruct you, and fit you, in every way, for whatever path He may design for you. Give yourself to the prayerful study of the word. This is the true secret of preparation for any department of work on which you may be called to enter. Do not be in haste to rush into public service. We all need much secret training in the divine presence, if we are to be used in public.
57. “A. F. C,” Ithaca, New York. Your letter of April 28 has greatly cheered and delighted us. We can only say, with an overflowing heart, The Lord be praised! It is all His sovereign grace, from first to last. May He keep you, beloved friend, very close to His side—the only place of safety, rest, and abiding satisfaction. To Him we do, most earnestly, commend you. Never mind the opposition. You were quite right not to enter upon any explanation. Our place is to obey, not to explain. Let our practical life be the answer to all the accusations and surmisings of men. “By well doing”—not by discussion—“put to silence the ignorance of foolish men.” When called upon to apologize and explain, let our answer be, “I am doing a great work, I cannot come down.” It was very kind of you to write and tell us of the blessing through the books. That Christ should be magnified and His beloved flock fed and built up, is just the one object for which we desire to write, to speak, to live. We shall see about sending you some little books such as you desire. May the Lord’s richest and best blessing rest upon you I 58. “J. W.,” Bristol. Rom. 14:22, with the entire context, teaches us the necessity of walking tenderly in reference to the consciences of our brethren. A man may have faith as to certain things, perfect liberty, in his own mind, whether as regards days or meats or many other minor things; but his faith or his liberty should not lead him to act in such a way as to stumble his weak brother. This is the spirit and teaching of this entire beautiful chapter—this lovely compendium of christian morals. Of course, if there were any attempt to impose the eating of herbs, abstinence from meats, or the observance of days, as a yoke upon the necks of the disciples, it would be our place to resist, with uncompromising decision.
59. “C. G.,” South Norwood. Surely we shall not be less intelligent in heaven than we are here; but our natural relationships will not subsist there. We shall know each other in that bright and happy place, only on new creation-ground, as members of the body of Christ, children of the living God. Don’t you remember our blessed Lord’s reply to the Sadducees, in reference to the woman that had the seven husbands? “Jesus answered and said unto them, Ye do err, not knowing the scripture nor the power of God. For in the resurrection they neither marry nor are given in marriage, but are as the angels of God in heaven.” It seems to us, dear friend, that many of our questions and difficulties as to the recognition of departed friends arise from our looking at things from a merely human or earthly standpoint. One thing is blessedly clear, we shall see Him, and be like Him, and with Him. This will be enough. We shall know Him and all who belong to Him, as such. The recognition of our natural relationships would be a very questionable addition to our bliss in heaven.
60. “ J. S. H.” You will find much help on the subject of your letter, in a volume entitled, “Lectures on the New Testament doctrine of the Holy Spirit” by W. Kelly. (Broom, 25 Paternoster Square, London, E.C.)
61. “W. M.,” Belfast. Your letter, with the accompanying lines, has come to hand.
62. “M. R.,” Teignmouth. As to the Book of Revelation, it is divided into, 1, “The things which thou hast seen,” chapter 1:2. “The things that are,” or the true condition of the church; the history of its responsibility on the earth, from first to last, chapters 2, 3:3. “The things which shall be, after these things.” Chapter 4-22. Chapters 4, 5 are transitional, showing the place which the church and the Old Testament saints will occupy, from the moment of the rapture, until the coming of Christ in judgment with all His saints, chapter 19. The Book of Revelation, being mainly judicial or governmental, does not record the rapture of the saints, or the coming of Christ for His people. The church is seen on earth, in chapters 2, 3. It is seen in heaven, in chapters 4, 5; but we are not told of its going—how or when. Such is not the object of the book. There is not a word about the church on earth from chapter 9 to chapter 18. Other saints will appear on the earth, during the stirring scenes in chapters 6-18; but the church will not be there. In chapter 19, Christ comes in judgment on the Roman Beast and the false prophet, Antichrist or the man of sin. Satan is bound, and Christ reigns for a thousand years. Then comes the judgment of the wicked dead: the consignment of Satan to the lake of fire; and finally the everlasting state. We may just add that, during the present period, righteousness suffers. During the millennium, righteousness will reign. In the new heavens and new earth, or the eternal state, righteousness will dwell.
A large number of communications must stand over. We trust our correspondents will not think themselves neglected. We find it almost impossible to reply to all.
Correspondence
58. “Μ. R.,” Teignmouth. Phil. 3:21 may be more correctly rendered thus, “Who shall change the body of our humiliation, that it may be fashioned like unto the body of his glory.”
59. “J. R. F.,” Toronto. Your manuscript has come to hand. It may be you have not noticed in our January issue, a paper on the same subject.
60. “C. Ε. B.,” Boston, Mass. We beg to assure you of our hearty sympathy and earnest prayers. May God abundantly bless you and yours! May He deliver you from every evil work, and preserve you unto His everlasting kingdom! Accept our cordial brotherly love for yourself and all those with whom you are linked in the blessed bonds of christian fellowship.
61. “Little Faith.” Our reply to “R. B.,” Oxon., in our April issue may help you. Your cases are much alike.
62. “An Anxious Inquirer,” Bristol. It is simply an effort of the enemy to disturb your precious soul. It would be a very grave mistake to rest in any special form or mode of conversion. It is the Christ we reach and not the way we reach Him, that saves the soul, tranquillizes the conscience, and satisfies the heart. We have so often replied to correspondents in the same spiritual condition as yourself, that we trust you will find in our answers that which will, by the precious ministry of the Holy Spirit, meet your need. May the gracious Lord Himself stablish, strengthen, settle you!
63. “M. P.,” Notting Hill. The difficulty you feel arises from confounding two things which must ever be kept distinct, namely, privilege and responsibility. It is the happy privilege of all Christians to wait for their Lord; and, most surely, when He comes, all His own will be with Him. Not a single member of the body of Christ will be involved in “the great tribulation,” for the simplest and most blessed of all reasons, that, ere that tribulation sets in, the whole church will be safely housed in the Father’s home above.
But then there is the weighty question of responsibility, and it is mainly to this that those passages which you quote refer. We have to watch and pray; we must keep our lamps trimmed, and our loins girded, not to escape “the great tribulation,” but lest we should be found occupied with anything which would make us ashamed before our Lord at His coming.
The grand point, dear friend, is to give all scripture its due place in our hearts, and its proper authority over our entire course and character. This we increasingly feel to be the special need of the day in which our lot is cast.
64. “C. C” Hyde Park, Mass., U.S. We are deeply interested in the case of the aged disciple to whom you refer. May the Lord greatly bless him and strengthen him, and you also, dear friend. It is truly refreshing and encouraging to hear such records of the Lord’s goodness. Accept our hearty thanks for your truly kind and sympathizing letter.
65. “F. R.,” Bristol. The case, as you put it, is perfectly shocking. A person who could so act is unworthy the name of Christian. We consider you have good reason to be thankful to have escaped such a connection.
66. “L. P. P.,” Surrey. “L. B.” Your lines have come to hand.
67. “J. W. R.,M Southampton. We appreciate your kindness in writing, to tell of the blessing to your precious soul so many years ago. The Lord be praised for His great goodness to you! May He keep you true to His name and to His word, in this day, in which the very elements of divine truth are rapidly fading away from the professing church.
68. “J. H. J.,” Kingsland. Your first thought is correct as to 1 Cor. 15:54. Death will then be swallowed up in victory. Glorious prospect!

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69. “Inquirer after Truth.” We have never read Dr. K.’s remarks on 1 Kings 17 We see no reason to depart from our excellent Authorized Version.
70. “C. J.,” London. It must be entirely a question between your own soul and the Lord. We cannot lay down a rule in such a case.
71. “J. W.,” Blackburn. We deeply sympathize with you in your very painful and trying position. We most fully enter into all you say, and thoroughly understand your case. But we must remind you that you are the head of your house, and therefore, responsible for all that goes on. Your being an invalid, and unable to work, in no wise touches this great moral principle, though it certainly does render your position more trying and difficult. You should, most assuredly, insist upon having your shop closed on the Lord’s day. Nothing should induce you to do business on that day. We trust that you will be enabled, tenderly yet firmly, to carry out what is right, in this matter. We consider it a sad dishonor to the Lord for anyone professing to be a Christian, to keep his shop open on the Lord’s day. Were we to pass such a place, we should never imagine that the proprietor was a child of God. Such is our judgment of your case, which must go for what it is worth. If you see it to be right, may the Lord give you grace to act on it!
72. “G. B. F.,” Broomholm. You must treat such persons with patience and forbearance, waiting on the Lord to enlighten them more fully as to the true path of a Christian.
73. “W. B.,” Wooler. “The camp” in Heb. 13 primarily refers to Judaism; but morally it applies to any system set up for the purpose of furnishing unconverted people with religion.
74. “E. G.,” Stockwell. Thanks for the lines. We think you have mistaken the application of John 16:23; but this, in no wise, touches the force and value of your remarks. If we can find space, we shall be happy to insert both pieces, omitting the quotation, which applies to this day, and not to the future.
75. “E.,” Clapham. Your poem is to hand.
76. “Ε. N.,” Guernsey. We heartily thank you for your encouraging note. It was truly kind of you to write. The Lord be praised for His great goodness in using the books for your soul’s profit!
77. “Ε. B.,” a Cownion, Saint-Pons, Herault. Psalm 69:28, does not speak of “The book of life.” The entire psalm presents the sufferings of the Messiah, at the hands of men, and His intercession against them. Awful thought! They are to be blotted out of the book of the living, and not to be reckoned with the righteous. This refers to the judgment executed on the earth. They will be cut off from the place of blessing, and blotted out of the roll of the Israel of God. It has no reference whatever to the Lamb’s book of life.
Then, as to the expression in Rev. 3:5. You must remember that in all these seven addresses, the church is looked at in its place of responsibility. It is under judgment. It is not the church as the body or bride of Christ. No member of the body of Christ can ever be blotted out of the book of life. Indeed the passage does not speak of the Lamb’s book of life at all. It is a question of responsibility in which there may be failure and consequent judgment. All whose names are written in the Lamb’s book of life shall, most assuredly, share in His glory. For all such, blessed be God, there is and can be no judgment, inasmuch as the Lamb has borne the judgment instead. For them, death and judgment are passed forever; and nothing remains but cloudless and everlasting glory.
We need never be the least afraid to trust scripture. There can be no flaw, no defect, no discrepancy there. All is divinely perfect. If there be an apparent difficulty, it is owing to our ignorance, our lack of spirituality of mind, and singleness of eye. Let us own this, and wait on God for further light. As for all those who try to pick holes in the Bible, we can only say, “They do greatly err, not knowing the scriptures, or the power of God.” May the gracious Lord open their eyes to see their terrible sin, ere it be too late!
78. “An Inquirer,” Pitmachie. It will be well for those persons to whom you refer, to learn that we seek not theirs, but them. They should first give their own selves to the Lord, and then they will know what to do with their money. What the Lord looks for is the heart; when that is given to Him, all will come right.
79. “E. A. G.,” East Dulwich. It is a question for individual conscience. There is a very wide difference between a wine merchant and a keeper of a public house; at least so we judge; but it is not our province to lay down rules for other people’s conscience. One thing is certain, the path of a true Christian is an exceedingly narrow one.
80. “J. D.,” Dundee. We are told to be ready for every good work; to do good unto all, specially to those who are of the household of faith. We think you would have done well to help the poor. As to putting down your name, that is entirely a question of your own spiritual feeling. The blessed Master says, “When thou doest alms, let not thy left hand know what thy right hand doeth.” But then He says also, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” It is always well to have a heart for the poor. It is a cold, heartless, selfish world we are passing through; and we need to live near the exhaustless Fountain of love, so that we may prove to be streams of refreshing to all with whom we come in contact. Our precious Savior “went about doing good.” Blessed be His name! May we have grace to walk in His footsteps!

Correspondence
81. “Μ. Η.,” Twickenham. “The day of visitation” in 1 Pet. 2:12, refers to any dealing of the hand of God with unconverted people. You may often see the truth of this passage illustrated. When worldly people get into trouble, they often betake themselves to the Lord’s people—to the very persons against whom they had spoken evil. When the rich man lifted up his eyes in hell, he begged that Lazarus might be sent to minister to him. The principle is of very wide application.
82. “W. G.,” Merthyr. Scripture is silent on the point. You must simply wait on God to give you unity of judgment. Do not force anything, but cultivate a meek and lowly spirit. The Lord will make it all plain before you, if the eye be single. It is good, safe, and pleasant to wait on Him. May He graciously bind your hearts together in true brotherly love, and then you will delight to yield to one another, where there is no divine principle involved. We should just like to give you all, as a sweet portion for your own souls, Psalm 133 and Phil. 2 May you ever realize and illustrate these precious scriptures!
83. “Cipher.” We are much struck with your signature. May you ever, in the sense of your own nothingness, abide at the right side of your significant figure; thus you will be peaceful, happy, safe, strong, victorious.
As to your question, there is some difference between “regeneration” and “new birth.” The former occurs only twice in the Greek New Testament, namely, in Matt. 19:28: “In the regeneration (παΚι,ηψνεσία), when the Son of man shall sit in the throne of his glory.” Here the word obviously refers to the new order of things which shall obtain when our Lord Christ takes the kingdom. Now, we could not apply the term “new birth,” in this case. Again, in Titus 3 we read of “the washing of regeneration.” Here we have the action of the word and Spirit of God, communicating a new nature, cleansing, renewing, and giving us our place in that new order of things, of which “regeneration” is the forcible expression. It evidently would not do to say, “The washing of the new birth,” inasmuch as there is something implied in “regeneration” which is not in “new birth.” No doubt there must be the new birth, in order to have our place and portion in the new order of things; but we must ever remember that, in the holy scriptures, there is never a distinction without a difference, and you will at once seize the difference between “the new birth” and “the new order of things.” The literal meaning of the word, παλιγγενεσία (palingenesia), is “Genesis again.” The old creation passed away, and the new creation established on the ground of accomplished redemption.
Then, as to the term “conversion,” it only occurs once in the New Testament, namely, in Acts 15:3—“Declaring the conversion of the Gentiles.” It means a turning to, or turning back, and may be applied to the new birth of a soul, or to the restoration of a wanderer, or a fallen one. We trust, beloved friend, that these few hints may help to clear away any little difficulty you may have felt as to the three terms to which you have called our attention.
84. “Ε. H.” If you feel free in spirit to conduct family worship, under the circumstances you name, there is nothing in scripture to forbid your doing so. Why should not a christian mother, or widow, gather her family around her, and read the word of God, and pray with them? This is not speaking in the assembly, neither is it teaching, nor usurping authority over the man. It is a desolate widow bringing her family before the living God, and casting them upon Him who declares Himself to be “the father of the fatherless, and the judge of the widow.” We must confess we consider it a touching and beautiful sight. Would we could see it more frequently!
85. “A. McC,” Skibbereen. Someone had sent us a copy of the paper. We never take any notice of such things—hardly ever read them. Thanks be to God! we have something better to do.
86. “A. G. C,” Lochee. The inspired volume carries its own credentials with it. It speaks for itself. It comes to us with an overwhelming body of evidence, both internal and external. The Apocrypha, on the contrary, carries on its very surface its own condemnation. It contains passages, which you have only to read in order to be convinced that they were never indicted by the Spirit of God. We reject it on the ground of evidence, both internal and external.
87. “G. J.,” Erith. You may rest assured there is no contradiction in Pro. 26:4, 5. There is divine wisdom and most precious instruction. There are some cases in which to “answer a fool” is to take common ground with him. This must not be done. Silence is the true answer. Again, there are cases in which not to answer would be to lead the fool to think himself wise. If a man sets up for great wisdom and learning, which he really does not possess, it is well to take the legs from under him—to “shut him up,” as we say—“lest he be wise in his own conceit.”
88. “J. S.,” St. Ives. We quite sympathize with your feeling. It must be entirely a matter between your own soul and your Lord. May He guide and bless you!
89. “Alpha,” London. Accept our warmest thanks for your loving and encouraging note. It was very kind of you to write it.
90. “Ν. B.,” Bristol. Our Lord does not forbid “frequent repetition,” but “vain repetition.” He Himself, blessed be His name! in His agony in the garden, prayed the same thing three times over. This is sufficient to prove that there may be repetition which is very far indeed from being “vain.” An individual, in the privacy of his closet, or a number of Christians in public assembly, may earnestly, fervently, perseveringly, and importunately urge, and re-urge, a certain matter which presses heavily on the heart, without being open to the charge of “vain repetition.”
91. “M. L.,” Suffolk. In all cases of persons taken away judicially, such as Ananias and Sapphira, and those in 1 Cor. 11, the question of the soul’s salvation is not raised. It is a serious thing for anyone to say, in any given case, “Such an one was cut off in judgment.” It must be very palpable indeed to warrant such a statement.
92. “A. T.” You should write to the author of the tract for an explanation of his meaning.
93. “Β. A. H.,” Torquay. We cannot attempt, in our limited space, an exposition of all the passages you name. To enter fully into them would demand an entire number. Many of the passages have been expounded in former numbers; to these we must refer you. We would merely remark, as to Heb. 9:27, that it does not say, “It is appointed unto all men once to die,” &c. Thank God, it is not so. “It is appointed unto men;” but we are taken completely off the ground of judgment. Death and judgment are behind us. Christ took our place in death and judgment, and we are linked with Him. “As he is, so are we in this world.” This gives us holy boldness even as to the day of judgment. All that had to be judged, was judged in the cross; there is nothing but glory before us.
94. “C. P. B.,” Croydon. Your package has come to hand; but we cannot find space for the pieces in this year’s volume.