81. “Μ. Η.,” Twickenham. “The day of visitation” in 1 Pet. 2:1212Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. (1 Peter 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. 19:2828And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. (Matthew 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 15:33And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. (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, 54Answer not a fool according to his folly, lest thou also be like unto him. 5Answer a fool according to his folly, lest he be wise in his own conceit. (Proverbs 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. 9:2727And as it is appointed unto men once to die, but after this the judgment: (Hebrews 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.