59. “J. C.” Stonehouse. The case in question is one for the judgment of the local brethren. It is utterly impossible to lay down a general rule as to reception at the Lord’s table. Each case must be taken up on its own merits; and we must, all of us, wait on the Lord for spiritual wisdom and grace.
60. “A. R.,” Grangemouth. “The Lord God breathed into man’s nostrils the breath of life, and he became d living soul.” Here we have the solid basis of the truth of the immortality of the soul. The Fall in nowise touched this. Man was marked off from all the orders of creation by the possession of an immortal soul. “He became a living soul.” There never can come a moment in which the human soul shall cease to exist. Fallen or unfallen, innocent or guilty, converted or unconverted the soul is immortal.
But “eternal life” is another thing altogether. It belongs only to those that believe in the Son of God. To quote the scriptures in proof would be impossible here, and we trust there is no need. The Soul that is “born again” by the word and Spirit of God gets a new nature anew life, and this life is in the Son of God. His soul is not a bit more immortal than the soul of the unconverted man; but he has a new life altogether, and stands upon a new footing. He is in Christ and Christ is in him.
Your question as to John 1, 29 and 1 John 2:22And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. (1 John 2:2) is a very important one but we have repeatedly gone into it. It will help you much to distinguish between Christ as the propitiation for the whole world, and as the substitute for His people. The two goats in Lev. 16 typify Him in these two aspects of His work. The Lord’s lot fell upon one. This was Christ the propitiation. The people’s lot fell upon the other. This was Christ the substitute. John 1:2929The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. (John 1:29) refers to the former. “The Lamb of God that taketh away the sin of the world.” See also Heb. 9:2626For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. (Hebrews 9:26). Christ did a work on the cross in virtue of which every trace of sin shall yet be obliterated from the whole creation. The full result of this work will not be seen until the new heavens and the new earth shall shine forth as the eternal abode of righteousness. It is in virtue of Christ’s propitiatory work that God has been dealing in mercy and goodness with the world and with man, from the Fall down to the present moment. He has sent His sunshine and His rain upon the earth, He has filled men’s hearts with food and gladness. He has been dealing in patience and long-suffering with the human family. And, further, it is in virtue of the same propitiatory sacrifice that the evangelist goes forth with a world-wide gospel, to proclaim it in the ears of every creature under heaven. He cannot go and tell every creature that Christ died as his substitute, but he can tell him that He died as a propitiation; and when, through grace, the soul believes on the Lord Jesus Christ, he can learn the further tranquillizing truth that He died as a substitute, and bore all his sins in His own body on the tree. See Heb. 9:2828So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. (Hebrews 9:28):—“So Christ was once offered to bear the sins of many”—all His people. In verse 26 we read, “He hath appeared to put away sin by the sacrifice of himself.” Christ is never said to have borne the sins of the world. It is utterly false doctrine—it is universalism. He bore the sins of His people, and He has done a work in virtue of which every trace of sin shall yet be abolished throughout the wide universe of God.
These distinctions, dear friend, are of the utmost importance. Scripture maintains them. Theology confounds them, and confounds souls in consequence.
61. “Κ. B.,” Durham. An evangelist is one who possesses a bona fide gift from Christ, the Head of the church. If a man has not this gift he is not an evangelist, though able to speak ever so fluently. We believe there is one feature which invariably characterizes a true evangelist, namely, an intense love for souls—a thirsting for their salvation, in order that Christ may be magnified. The glory of Christ must ever be the ruling object with every workman, whatever be his gift. We believe the evangelist ought to look for results—ought confidently to expect them, just as the husbandman looks for the fruit of his labor. He may have to exercise “long patience,” but he should fully count on God for results. An evangelist is, of necessity, more or less, a traveler. The world is his sphere; but the Lord will ever guide those who simply wait on Him, having no will of their own, no personal aim or object.
As to giving up our calling, provided it be a godly one, it is a most serious matter indeed, demanding grave consideration, and most distinct guidance from God. If He calls us to this, He will most surely sustain us, for He will be no man’s debtor. He never fails a trusting heart. But we must be very clear indeed as to the divine call, else we shall break down, We have known several who threw up their occupation in order to give themselves to the Lord’s work; but the sequel proved—and that in a very humiliating way, that they were not called of God to enter upon that line of things. But no one can be a rule for another. Each one must walk before his Lord in this as in all besides. He is a most gracious Master; and even though we make mistakes, we can cast ourselves in fullest confidence on His unfailing goodness; and where the heart is true to Him, all is sure to come right in the end.
May He guide and bless you, dear friend, and use you abundantly according to the earnest desire of your heart!
62. “W. Η. M.,” near Saffron Walden. We entirely agree with our beloved friend, “W. K.,” as to receiving Christians at the table of their Lord. Any other mode or principle of action is not according to the truth of the unity of the body. There is a place at the Lord’s table for every member of the body of Christ, provided always that the proper discipline of the assembly does not call for exclusion. There are two things which must never be lost sight of, in connection with the question of reception at the Lord’s table, and these are, first, the grace which will not allow of the exclusion of any who ought to be admitted; secondly, the holiness which cannot allow the admission of any who ought to be excluded. If these things were allowed to act in the assembly, we should not have so much discussion and practical difficulty in the matter of reception.
63. “Ε. Μ. B.,” Rochdale. Thanks for your note and the accompanying papers.
64. “H.,” Ontario. You are quite right, dear friend, in standing with firm decision on God’s ground. If we build again the things which we destroyed, we make ourselves transgressors. If they were right, why destroy them? If wrong, why build them again? But we have to remember those precious words of the apostle, “Let all your things be done in charity”—words so eminently fitted to qualify what had gone before, “Quit you like men; be strong.” One of the special difficulties of the day is to combine a wide heart with a narrow path. Truth narrows the path, grace enlarges the heart. May we all know the due action of both—their adjusting power over the whole course and character!
65. “S. G.” “Flesh” is the evil principle, the old man, the body of sin. “Nature” is recognized, and even admitted as a teacher. “Doth not even nature itself teach you?” says the apostle. “Jesus beholding the young ruler, loved him,” although, so far as scripture informs us, there was nothing in him but nature—amiable nature if you please, but nature. All our relationships are in nature—husband and wife, parent and child, brother and sister. To be without natural affection is one of the marks of the apostasy of the last days. But nature has to be watched, though not ignored. Flesh has not only to be watched, but judged and ignored—reckoned dead, This distinction is of great importance, specially for those of us who are prone to be one-sided. We have to bless God every day, for the adjusting power of His word. Would that—we realized it more fully!
66. “J. McK.,” Glasgow. Accept our hearty thanks for your truly kind and encouraging letter. We can only bless God with a full heart for what you tell us. To Him be universal and everlasting praise!
As to the matter about which you seek counsel, it is entirely a question for the conscience of the individual workman. Of course, if it be the matter of placing a board at the door of the room where the assembly meets, it must be done in fellowship. But where others are not involved, the workman should feel perfectly free to adopt any means which may seem to him to be lawful, of making known the preaching of the gospel. We deeply respect conscience. We thoroughly recognize individual responsibility. We believe the church of God affords a platform sufficiently broad to admit of every variety of workman. Each should be left free, so long as he does not traverse any great fundamental principles. We desire to keep as wide as we possibly can of all narrowness, all mere quibbling and hairsplitting. May the Lord deliver us from all such!
67. “G. B.,” Stonehouse. We cannot lay down any general rule as to such cases. Pain, sickness, lunacy, death, are all under the hand of Him with whom we have to do. He uses sickness, sometimes to correct, sometimes to prevent. Each one has to learn for himself the divine object in any particular trial or affliction. Cases of lunacy among the Lord’s people, are most solemn, mysterious and humbling. We must leave all these things with Him who can make no mistakes.
“We comprehend Him not;
But earth and heaven tell,
God sits as sovereign on the throne,
And ruleth all things well.”
68. “W. P.,” Alnwick. Scripture is silent as to such details, and hence we cannot lay down any rule; but we may give our judgment, which must go for what it is worth. The money collected at the Lord’s table belongs to Him; and we believe He expects that those who take charge of it shall be wise, gracious, and faithful in their stewardship. No one individual should take upon himself the exclusive management of such a solemn and important business. There should be full loving conference and fellowship on the part of those in whom the assembly can place confidence. Those who have charge of the money should keep an accurate account of the collection and expenditure of each week; and this account should not only be open to the inspection of the brethren, but it should be, from time to time, duly laid before them.
As to the objects to which the Lord’s money should be applied, there need be no difficulty. All righteous claims on the assembly should first be met—for we must be just before we are generous; then the Lord’s poor should be attended to; and finally, His work in its various departments, as may be agreed upon in conference.
We cannot but judge, dear friend, that we all need to have our hearts stirred up, our understanding enlightened, and our consciences exercised as to the matter of the collection. We do not give as we might and as we ought. Our hearts are narrow, and our notions crude. We can find means during the week for a good deal of self-indulgence, for the purchase of many things which we could do without, and yet when the Lord puts His box into our hands at His table, our offerings are poor indeed. Then we are troubled with crotchets and questions which ought never to be heard among spiritual or even sensible people. The collection at the Lord’s table, on the Lord’s day, is a beautiful and an integral part of our worship. It is the special occasion in which we can, in holy fellowship, pour our offerings into His treasury. We greatly dislike boxes placed at the door when the public are admitted to hear the word of God. It seems to us very much like setting a man to stand with a box or plate in order to collect money from all who pass in. But this is only our judgment.
69. “G. E.,” Aylesbury. We most fully agree with every line of your letter. The love of money and the love of dress are, we greatly fear, eating out the spiritual life of thousands, and ruining the testimony. Let us judge ourselves. Let us watch and pray. May the Lord keep us in the moral shelter of His holy presence! It will not do for us, dear friend, to dwell inordinately on the progress of evil; it is very depressing and withering. Our resource is in the living God. He can deliver us from every evil work, and preserve us unto His heavenly kingdom. All praise to His name!
70. “L. L.,” Chelmsford. Mark 16:17, 1817And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; 18They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. (Mark 16:17‑18), was literally fulfilled in the apostolic day. We are not warranted to expect a continuance of such signs; and thanks be to God, we do not need such signs for the confirmation of our faith, which reposes on the eternal stability of the word of God—the holy scriptures. As to John 21:2525And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. (John 21:25), we understand it to mean simply this, that the finite could not contain the record of the infinite.
71. “Β. V.,” Jersey. You surely cannot have read Jas. 2:11My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. (James 2:1) with any attention. The apostle exhorts his brethren not to connect two such incongruous things as “the faith of our Lord Jesus Christ,” and “respect of persons.” To stop at the first clause, as you do, would make nonsense of the passage or worse. Pardon our severity; but we do not at all like the tone of your letter. We are not aware of your ever having had a reply from us before on any subject, much less one couched in such terms as you quote.
72. “Η. B.,” Faversham. Any good theological dictionary will furnish you with the desired information.