36. “A Sunday School Teacher.” You must act before the Lord. No one can, or ought to, interfere with conscience in anything.
37. “H. G—.,” Berks. We do not see how a man can be “safe” unless he is “saved.” It seems to us a distinction without fit difference. We can understand a person’s being safe or saved without knowing it, or having the comfort of it; but you say, “I do not allude to one’s own apprehension of salvation.” Again, if a person has “life” he must have “salvation.” We cannot see the value of such distinctions. As to repentance, it most certainly ought to be preached. Did not Paul preach it? And if he preached it, why should we omit it?
38. “S. Τ. I.,” Norfolk. The life of faith is a holy mystery. Let nothing induce you to take yourself out of the place of entire dependence upon the living God. He may see fit to try your faith; but hi the end all will be victory.
39. “Delta,” Carrick-on-Shannon. It is entirely a question for individual conscience. We do not feel it to be our business to lay down rules for christian conduct. Where scripture is silent we have no right to speak. If you can engage in the business you name, with a good conscience before God, then “go in peace.”
40. “J. W. M.,” London. Procure a little tract entitled “Hints and Suggestions as to the Lord’s Supper, and those who partake of it.” To be had of Mr. Morrish, 24, Warwick Lane, Paternoster Row.
41. “H. D. Α.,” Southsea. In order to give an opinion in the case you name, we should know both sides of the question; and even though we were made acquainted with ah the facts, we could not introduce such matters into our pages.
42. “W. T.,” Tamworth. We do not consider that there is “a typically mediatorial thought” in 1 Kings 8:3030And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place: and hear thou in heaven thy dwelling place: and when thou hearest, forgive. (1 Kings 8:30). We believe that Daniel (chap. 6:10) was carrying out the principle contained in Solomon’s words, when he opened his window and prayed toward Jerusalem. It was faith owning God’s center, when all seemed lost and gone. Unbelief might say, “Of what possible use can it be to pray toward a city in ruins, and a temple burnt to the ground?” Faith’s answer is very simple. Jerusalem is God’s center for Israel’s twelve tribes; and though, for the present, it is set aside, yet faith always acts on the unchangeable word of God. There is something very fine and very instructive in Daniel’s conduct. He not merely held truth in the back of his head, as we say, but carried it out, practically, in the face of the lions’ den. He might have closed his windows, and drawn the curtains, and prayed in secret, and spared himself. But no: his prayer was governed by the truth of God. The dust of Jerusalem was precious to God, and it was precious to Daniel also. God will yet gather His people Israel around that grand earthly center. Jerusalem shall yet shine forth in splendor and brightness, and the house of the Lord shall be there in greater glory than ever.
43. “Ε. M.,” Chiton. There are three distinct classes spoken of in the New Testament, namely, the Jew, the Gentile, and the Church of God.” Now each class has its own special sphere of blessing—all, most surely, founded on the atoning death of Christ—the only possible channel of blessing to anyone. The Jew will have his place; and the Gentile will have his. While, in the Church of God, there is neither Jew nor Greek, but Christ all and in all.
44. “A Distressed One,” London. Your case interests us deeply. We do not think that Heb. 10:26-2926For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. 28He that despised Moses' law died without mercy under two or three witnesses: 29Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? (Hebrews 10:26‑29) refers to one in your state of soul. What you really want is to see yourself a thorough bankrupt in everything, and to find your all in Christ. You have not, as yet, fully accepted the verdict of God against yourself. This is a great point in the soul’s history. You are occupied with yourself, and so long as this is the case, you must be miserable. You will never get anything good in yourself. Your works, your feelings, your experiences—everything, in short, of your own must be let go. God wants you to find your rest and satisfaction where He finds His, and that is in Christ; “who of God is made unto us wisdom, righteousness, sanctification and redemption.” 1 Cor. 1:3030But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: (1 Corinthians 1:30).
45. “G. R.,” London. Thanks for the leaflets.
46. “R. G.,” Gateshead. Such questions do not fall in with the character of this Magazine. We are determined, by the grace of God, to avoid all such, and to confine ourselves to the work to which we feel God has called us. Questions bearing on the real need of souls, the spread of truth, and the progress of the Lord’s work, shall, we trust, ever receive our attention. As to all other matters, it is useless for anyone to trouble us with them, as we shall most surely leave them unnoticed.
47. “J. P.,” Berks. We have no sympathy whatever with your friend’s objection to that charming little hymn, “Around the throne of God in heaven,” &c. It seems he objects specially to the expression, “Singing, glory,” &c. But might not the same objection be urged against the parable of the rich man and Lazarus, in Luke 16? There we read of one lifting up his eyes and seeing Abraham afar off and Lazarus in his bosom; and, moreover, we are permitted to listen to a conversation between the rich man and Abraham, in which the former begs that Lazarus may be allowed to dip the tip of his finger in water and cool his tongue. If all this be tried by the rigid literality which your friend has brought to bear upon our dear little Sunday Schoc1 hymn, a number of questions might be raised. The act is, dear friend, there is a largeness, a simplicity, an unshackled freedom in the way of the Spirit of God in scripture, very far removed from the narrowness and hair-splitting of winch, alas! one sees so much just now. Look at Rev. 6:9, 109And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: 10And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? (Revelation 6:9‑10), and what do you find? “The souls of them that were slain,” &c. And what are you told concerning them? That “they cried with a loud voice.” Is there not as much ground for objecting to “souls” crying, as to the children “singing?” It is ad right enough to be jealous for the truth of God; but oh! may the good Lord preserve us from the desire to make people offenders for a word, and to find heresy in mere expressions where nothing but edification is really sought or intended. As regards the sweet little hymn to which your friend has objected, we can only say we have sung it scores of times, and hope to sing it again. May the Lord bless you in your Sunday School work! Let nothing, we beseech you, damp your ardor therein. It is a most blessed work; but it needs largeness of heart and breadth of mind to succeed in it.
48. “S.,” East Lothian. Not yet.
49. “L. H.,” Bristol. Thanks for the lines. The doctrine is very sound; but the poetry would hardly pass muster.
60. “Ε. H. S.,” Liverpool. Your note, with the enclosed lines, has come to hand.