52. “A.,” Bristol. We do not wonder at your being “much perplexed” if you could imagine for a moment that “a sweetly taught child of God” could give utterance to such a sentiment as that she “lives a sinless life.” Do you not remember what the apostle John says, on this point? “If we [believers] say that we have no sin, we deceive ourselves, and the truth is not in us.”
True, he says in another place, “Whosoever is born of God doth not commit sin; for his seed remained’ in him; and he cannot sin because he is born of God.” And, again, “We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one touchedth him not.” The new man in the believer is as incapable of sinning as was Christ Himself; but for the believer to say that he is incapable of sinning is deceit, and delusion and blasphemy.
It is our privilege so to walk, in the Spirit, as not to fulfill the lusts of the flesh— so to live as that the flesh may not show itself. But for anyone to talk of being incapable of sinning is to deny the value and meaning of a large portion of the New Testament. Where would be the need of self-judgment or confession? What should we have to watch against? Wherein would lie the force of such words as these, “mortify your members which are on the earth?” What should we have to mortify if we were incapable of sinning? If sin were not dwelling in us, where would be the meaning of “Let not sin reign in your mortal bodies?” If it were not there, how could it reign?
The solemn fact is, dear friend, if we do not watch, and pray, and keep under the body, and mortify its deeds and members, there is no knowing what depth of sin and folly we may plunge into. We should greatly fear that your “sweetly taught” friend has already fallen into the grievous sin of spiritual pride, and that this will be followed by some gross moral evil, unless God, in His sovereign mercy, interpose.
We have generally found that persons who speak of sinless perfectness are astray both as to the real nature of sin, and the real nature of holiness. There is no security but in keeping close to the written word, and close to the side of our dear Lord and Savior. He can keep us from committing sin; but to forget that we are capable of sinning is to fall directly into the hands of our great spiritual adversary.
As to your “rationalistic friend” we would simply remind you of the apostle’s words— “Evil communications corrupt good manners.” We fear you are not yourself sufficiently rooted and grounded in the faith to be able to meet either the rationalists or perfectionists. We would recommend you to give yourself much to the prayerful humble study of the word of God; and when you are unavoidably thrown into the company of opposers, see that you answer them in the veritable language of holy scripture. “It is written,” has infinitely more power than “I think.”
53. “An Invalid,” Brighton. Your letter was too late for our June issue. We deeply sympathize with you, beloved friend. We have no doubt whatever but that the enemy takes advantage of your bodily weakness and pain to harass your precious soul. But you must not listen to him. “Resist the devil and he will flee from you”— “Whom resist, steadfast in the faith.” Do not be measuring your own feelings or occupied with them. Rest like a child on the simple, precious, solid word of God. Do not attempt to answer the enemy by a reference to your present or past feelings or experience, but simply by the written word. This will give you great power, liberty, and blessing. The three great pillars on which you must stay your soul are these: first, the eternal love of God; secondly, the accomplished atonement of Christ; thirdly, the living testimony of the Holy Ghost in scripture. Satan can never touch these. May the dear Lord comfort and sustain you, beloved, by His own direct and powerful ministry! To Him we do, most lovingly, commend you.
54. “A Reader of T. N. & O.” It is, assuredly, the privilege of every dear child of God to appropriate to himself the rich comfort and consolation of 2 Corinthians 4:17, whatever shape his “light affliction” may take.
55. A correspondent inquires if there is any argument against the theory “that the nation of England can be identified with the ten tribes.” We believe that there is just as much show of scripture or common sense in seeking to define the sepulcher of Moses, as in settling as to who or where the ten tribes are. God knows perfectly about both. Man knows nothing about either: To attempt to theorize on such a subject, is to be wise above what is written—a species of wisdom which we—do not covet.
We would here observe that we should feel thankful if our correspondents would, in every instance, give their name and address. It is a great satisfaction.
56. “E. G.,” Salisbury. The difficulty to which you refer arises from confounding two things which differ essentially, namely, all meetings of the assembly, as such; and all meetings convened and conducted on the principle of individual responsibility. If this distinction be thoroughly seized, all difficulty vanishes. The public preaching of the gospel, and specific lectures and expositions are carried on upon the latter principle, and are quite independent of the assembly. The members of the assembly may be present or not, as they feel disposed. Moreover the assembly may kindly lend their room or hall for such individual services; or the evangelist or teacher may hire a public hall for himself, or have it hired for him. It is his own individual work for which he alone is responsible. He may associate others with him in his work; but we must never confound such work with the meetings of the assembly for communion and worship. If I am expected to meet a public congregation, either with the gospel or an exposition, I am bound to be there myself or to provide a substitute. To leave such a meeting “open,” as it is called, is to break faith with the public. Of course, it may happen that a man is taken suddenly ill, and is unable to find a substitute, in that case the audience will make allowance. As to a person who possesses no gift for public speaking undertaking what is called “the responsibility of the preaching,” we do not believe in it, as a rule. It rarely works well, and is encumbered with all sorts of difficulties. We understand a man’s being responsible to preach if Christ has given him the gift to do it; but we do not understand “the responsibility of the preaching” resting on the shoulders of an ungifted person. We only speak of the general principle; but, in times like the present, we must seek to do the best we can to reach precious souls, whether it be the unconverted, or the dear lambs and sheep of the flock of Christ. We often think of Nelson’s reply to his admirals, when they asked in what way they should attack the combined fleets of France and Spain— “Any way you can get at them.” So we say to you, beloved brother, Get at the souls as best, you can; and to all who would hamper you with crotchets, just say, “Be ye far from hence.”
57. “C. C.” Leeds. In Rev. 1 and 2 we have the church addressed as a responsible witness for Christ. on the earth, hence the admonitions, warnings, and threatenings. You must distinguish between privilege and responsibility. Nothing can ever touch “the eternal security of the believer;” but we are called upon to “overcome” the condition of things with which we are surrounded in the professing church; and the overcomer is assured that his name shall not be blotted out of the book of life. This book is quite distinct. from “the book of the slain lamb.” Your difficulty arises from theology.