90. “G. S.,” Tasmania. We have read your kind letter, with considerable interest, and we desire to thank you, most heartily, for your encouraging and loving words. We cannot quite agree with your interpretation of the “foolish virgins” in Matt. 25. We believe they represent merely nominal christian professors. They have the lamp of profession, and the wick of religious routine; but they lack the Spirit of life in Christ Jesus. There would, in our judgment, be an insuperable difficulty in applying the parable to the Jews. We believe it refers to Christendom. There is a good deal of force and interest in all you say as to the “cry,” &ct, but we are most fully convinced that the foolish virgins apply to mere professors. Thanks for your loving inquiry as to our circulation. We are greatly encouraged.
91. “S. D.,” Chichester. We should recommend you to procure a copy of “Lectures on the Gospel of Matthew,” by W. Kelly, published by “Broom, Paternoster Row.” They can be had also through our publisher, Mr. Morrish, or any bookseller. Accept our sincere thanks for your very encouraging letter. While it is our earnest desire to work quietly on, believing assuredly that our labor shall not be in vain in the Lord, and that “the day” will reveal the result of every man’s labor; yet we esteem it a very great kindness, as it most surely is a comfort to us, for anyone to let us know of blessing and profit received through our pages. Were we to notice, in particular, all the cheering communications which reach us, it might seem like puff and boast, which we regard with most thorough disgust. May the Lord greatly bless you, beloved friend!
92. “Μ. H.,” Scarborough. We regard your note as being anything but presumptuous; but we must persist in saying we see no foundation in scripture for a person breaking bread alone. It is distinctly an act of fellowship to the integrity of which the presence of two is, in our opinion, absolutely essential.
93. “Ventnor.” We cannot see exactly the ground of your difficulty. In the opening of Exod. 19 the Lord evidently refers to a covenant already existing, and that is the covenant with Abraham, the only one we read of until the covenant made at Horeb. It was the fact of the people’s undertaking to “do” anything that marked the moral ground on which they stood, the true character of which was so fully brought out by the law. “The law entered [or, came in by-the-by], that the offense might abound.” God used the law, in His governmental dealings with Israel, in order to raise the question of righteousness; but it was never according to His loving heart to put His people at a distance from Him, or to set up barriers to keep them off. We must just add a word in grateful acknowledgment of the kindly spirit and tone of your letter. Would that all could state their difficulties and ask their questions in a like spirit!
94. “E. S. K,” North Brixton. It was perfectly consistent for the disciples, previous to the day of Pentecost, to pray for the Holy Spirit, inasmuch as He was not given till that memorable day, and could not be given until Jesus was glorified. (Comp. John 7:39; 16:739(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) (John 7:39)
7Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. (John 16:7); Acts 19:22He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. (Acts 19:2).) We believe the form of prayer given to the disciples was suited to the transition state in which they were until the coming of the Comforter. From that time it holds good that, “We know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered.” Where would be the force of this, if the Church of God were confined to one definite form of prayer? It is well for Christians to consider, most attentively, the vast difference between God’s people—their standing—their calling—then hope, before and after the death and resurrection of Christ, and the consequent descent of the Holy Ghost. This is very little seen or thought of: and hence the low spiritual condition, the darkness and doubt, the legality and distance, the cloudiness and mistiness so painfully observable among many of God’s beloved people. How rarely do you find souls enjoying accomplished redemption, and the indwelling of the Holy Ghost! There is, everywhere, a strong tendency to take merely Jewish ground. People are under law, as to the state of their conscience. But little is known of the conscious possession of eternal life, sonship, and the sealing of the Spirit. It is deemed presumption for anyone to have the full assurance of salvation. And yet, by a strange inconsistency, persons who speak thus deem it possible for some who have made great attainments in holiness and the divine life, to have assurance. Now this is, hi reality, presumption because it bases assurance upon something in us, even though that something be by the Holy Ghost; whereas scripture bases our assurance and peace, not on aught in us, but upon accomplished redemption by Christ. This makes a grand and all-important difference.