The following are answers given by Charles Henry Mackintosh to questions submitted by the reader of his writings. I try to add the question topic and the scripture reference to his answers.
69. Children.
We believe it to be deeply important that our dear children should be early taught to look to God for themselves, and pray to Him in their own little way. God delights to hear the breathings of a child’s heart. “Suffer the little children to come to me.” But, inasmuch as we do not like another to put words in our children’s lips when coming to ask us for anything, so neither should we put words in their lips when they kneel at the throne of grace. If the heart of the child is rightly taught, the lips will utter the right thing; otherwise it is only formalism and heartless routine.
70. The Mode of Marrying.
We fully accept the rendering of 1 John 5:16, as given in our most excellent authorised version. As to the scriptural mode of celebrating marriage, we believe that Christians are bound to submit to the law of the land, and comply with the requirements of the government of the country, which surely are framed in such wise as to meet the most tender conscience. We are called to “submit ourselves to every ordinance of man for the Lord’s sake.”
71. JOHN 6:50.
We do not think that John 6:50 refers to the Lord’s Supper. Many, alas, may eat the Lord’s Supper, and yet not have life at all. We believe that John 6:50-58 refers to the soul’s feeding by faith on the death of Christ. His death is life to us. It is quite true that the Lord’s Supper shows forth that most precious mystery, and that to faith the bread and wine set forth the broken body and shed blood of Christ.
72. Intoxicating Wine at the Lord Supper.
We have looked through the lecture which you have so kindly sent us; and we have only to say that we believe the principle of it is utterly false, and some of its statements most reprehensible. We dare not transfer to this page the epithet which the lecturer ventures to bestow upon the cup in the Lord’s Supper, in cases where fermented liquor is used. We can only marvel at the temerity of the man who could use such language. He would rather urge upon us to partake in one kind, or not to partake at all, than that we should use fermented liquor. Now, dear friend, we feel called upon to express our most decided condemnation of such teaching. We firmly believe that the wine spoken of throughout the Holy Scriptures was intoxicating. To adduce proofs would fill a volume. Various cases are recorded in the Old Testament, in which persons experienced and exhibited the intoxicating effect of wine. And the precepts of the New Testament distinctly imply the same thing. “Be not drunk with wine” would be pointless, if wine were not intoxicating. But we would ask you, dear friend, where is there any authority in Scripture for singling out any one creature of God, and calling upon people to make a vow against touching it? We read in Scripture, that “Every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer.” (1 Timothy 4:4-5) Timothy was exhorted by the inspired apostle to “use no longer water, but take a little wine, for his stomach’s sake, and his frequent infirmities.” Ought he to have refused the apostle’s advice, because many were in the habit of over-indulging in drink? We might as well say that it is wrong to eat a morsel of meat, because there are gluttons in the world; or to have a shilling in one’s purse, because there are misers in the world. You are aware, dear friend, that we have recently ventured to give full expression to our judgment on the subject of the use of stimulants; but in doing so, we took care to guard against the idea that we were writing in defence of the principle of total abstinence. We are anxious that Christians should exercise godly care and self-control, in reference to the use of stimulants; but we utterly repudiate the principle set forth in this lecture; and, as you have sent it to us, we feel called upon to give you our judgment plainly, lest our silence should be regarded as a proof of our sympathy with its sentiments.
73. On Giving out of Hymns.
You ask if there is any authority in the New Testament for introducing a hymn between the bread and the cup, in the celebration of the Lord’s Supper, None whatever, so far as we can see. We read, in Matthew 26, of their singing a hymn after supper; but we nowhere read of a hymn during the supper. We have occasionally known such a thing to be done; but we have always felt it to be out of place. We look upon it as a positive intrusion, an interruption to the current of spiritual feeling proper to the occasion. This, of course, is only what we might expect, from the fact of its being without any scriptural authority. We cannot believe that the Holy Ghost would ever be the author of an act which is not in strict accordance with the Word. We believe we ought to adhere closely to Scripture, in the celebration of the holy supper of the Lord. A man may fancy that he is led by the Spirit in doing a certain thing, and it may be, after all, only the impulse of his own mind. It is well to remember this, in order that we may be really exercised before the Lord as to our actings in the assembly of God’s people. Some seem to think that it is a very simple thing to give out a hymn; and hence you will find persons who have no spiritual power to lead in prayer, or to give a word of exhortation, ever ready with the hymn-book, as if anybody could give out a hymn. Now, dear friend, we consider it a very solemn thing to give out a hymn. We believe it requires very great subjection to the leading of the Spirit to enable us to discern the proper moment for a hymn, and the proper hymn for the moment. We have known the entire current of the meeting to be rudely interrupted by the giving out of a hymn; and not infrequently we have felt the hymn-book to be a grievous infliction.
We write in all confidence and freedom; for we have the most entire sympathy with the feelings to which you have given expression. And while on the subject of hymns, we may add that we have far too many hymns at our meetings for prayer; at least, so we judge. They very often sadly interfere with the depth, earnestness, and solemnity of the occasion. In many cases it appears to be a regular routine of hymn and prayer, hymn and prayer, until one is thoroughly worn out by the actual bodily exercise, which certainly “profits little.” All this, we confess, is most deplorable. You go to a prayer meeting with your heart full of the sense of deep and urgent need, and of the reality of waiting upon God. The state of the Church, the claims of the world, the need of your own soul, are all pressing upon your mind, and you long to bow down before the Lord, in the midst of your brethren, in humiliation, confession, and prayer, when, lo! the hymnbook is taken up, its leaves turned over and over, and some hymn given out completely foreign to the occasion. Then when you do get to your knees in prayer, no sooner is there a pause in the strain of supplication, than the hymn-book is again resorted to, and thus the integrity of the meeting is marred.
We do greatly desire to call the attention of our friends to this matter. We write in a spirit of true brotherly love, and with a real desire for the blessing and edification of the people of God. We have often longed for more power of continuance in the spirit and attitude of prayer, and less of the bustle and confusion of getting up and down. We dare not attempt to lay down an iron rule. Far be the thought. Many are unable, through weakness of body, to continue long in any one position; and nothing is further from our thoughts than to lay a burden on such, or on any; to do so would not be Christianity, but monasticism. Still, we feel free to throw out these suggestions to our Christian friends, who, we are sure, will receive them, as they are offered, in true affection.
74. Hebrews 12:2.
We see no reason for altering the rendering of Hebrews 12:2, as given in our excellent authorised version; and most assuredly we should reject the rendering which has been suggested to you. A very competent Greek scholar renders the passage thus: “Who in view of the joy lying before Him has endured the cross, having despised the shame, and is set down at the right hand of the throne of God.” This, as you will see, differs even more than the authorised version from the rendering to which you refer. Indeed, we cannot imagine how any one could think of rendering it “Instead of the joy,” etc. The idea that “the joy” refers to “the allurements set before our Lord by Satan,” is, in our judgment, absurdly fanciful.
75. The Unequal Yoke.
2 Corinthians 6:14 is perfectly conclusive as to your case. We believe it to be a grievous sin for a Christian to marry an unconverted person; and we have known cases where persons having acted in wilful disobedience in this solemn matter were called to reap the most bitter fruit during the whole of their after life. We recently heard of an instance of a Christian girl, who, in the face of earnest advice and remonstrance persisted in marrying an unconverted man. What followed? They had not been long married when her husband reproached her for her inconsistency. Nor was this all. They had two children, who proved to be idiots, and kept up in the poor mother’s ear the constant heartbreaking wail of idiocy. In short, her married life was one of untold anguish and misery. We believe her soul was restored, but she was made to feel the solemn force of those words, “Whatsoever a man sows, that shall he also reap.” Oh! dear friend, let nothing induce you to enter the marriage yoke with an unconverted person. Let not the devil cast dust in your eyes, and let not your own heart deceive you by the vain hope of doing your partner good. It is a deadly delusion. You will do him no good; but you will do yourself incalculable mischief; and, what is much worse, you will disobey and dishonour your Lord. How can you possibly expect to be the means of leading a soul into the way of truth, that very way which you yourself have deliberately abandoned in order to gain your own end, and gratify your natural affections? We feel bound, in faithfulness to the Lord and to you, to warn you, in the most solemn manner, not to proceed further in this matter, but, in the fear of God, break off this connection altogether. May God give you grace so to do.
76. Stimulats.
A correspondent has applied to us for an opinion on the subject of the use of fermented liquor in the ordinance of the Lord’s Supper. We desire to treat with respect the conscience that feels a difficulty in this matter, though we cannot say that the question has ever troubled us. We simply use the wine appointed for the purpose, asking no question for conscience’ sake. But we are thankful for the communication just now, and we deem it right to avail ourselves of it, for the purpose of addressing our readers on the very important subject of the use of wine and other stimulants in a general way. We feel bound to speak plainly on this or any other question which may come before us; and in acquitting our conscience in the matter, we must candidly confess that we have recently witnessed much and heard much to alarm us in reference to the use of stimulants. We do not want to startle our readers, or create any sensation. Far from it. We merely want to raise a warning voice against what we are convinced is a very great evil — namely, the abuse of stimulants. We do not presume to lay down rules, or to dictate to others; each one must judge, as in the fear of God, whether he really requires to “use a little wine:” but we have no hesitation in saying that the Lord has been dishonoured, His Spirit grieved, His cause injured, the testimony marred, and souls stumbled, by professing Christians indulging in the use of strong drink. We are aware that 1 Timothy 5:23 will be referred to as divine authority for the use of wine on medical grounds; and most assuredly, had we only to do with self-denying Timothys, there would be little fear of their abusing a divine prescription, and therefore little need for us to write these lines. But, alas! alas! self-denial is, now-a-days, the exception, self-indulgence the rule. We fear that many who are not in Timothy’s state, either as to soul or body, draw a plea from this passage for a practice which they really love, and for which there is no real need. Drunkenness prevails to such an extent that it really becomes Christians to bear a decided testimony in their personal habits. We know, on divine authority, that every creature of God is good, and nothing to be refused; but we know, on the same authority, that “it is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbles, or is offended, or is made weak.” (Romans 14:21) We are not now writing in defence of what is called total abstinence; nor do we mean to advocate the principle of vows and resolutions. We merely wish to call the attention of Christians to this one question; namely, is it right, is it spiritual, is it Christ-like, all things considered, to indulge in the use of intoxicating drink? Would it not be better, in every way, to abstain from that which is productive of such misery and moral degradation? Self-denial is good. It is a great thing to keep the body in subjection. The Christian should never suffer himself to become the slave of a habit. How much better it would be, in every respect, if all that is spent on alcohol and tobacco were devoted to the work of the Lord, or to the poor. May the Lord lead us to lay these things to heart!
77. Dress, etc.
“A Lover of Justice;” “I. P. S.,” London. You both deem us one-sided in our remarks on dress in our November issue; and you consider that we ought to have dealt faithfully with our brethren, as well as our sisters. We accept your reproof, and thank you for your candour. But we must say we have not met with many cases such as you name of “brethren,” and “even teachers,” wearing “gold rings and chains,” “goldheaded walking canes,” “white waistcoats,” and “peculiarly fashionable hats.” We can hardly conceive such things in connection with any measure of spirituality of mind. Indeed, we have rarely met with them where there was even sound sense and a vigorous intellect, to say nothing of Christianity and the work of grace in the soul. The most distant approach to foppishness should be sedulously avoided by a Christian man, but more especially by any one who takes part in the service of God. However, as we have said, we have not met with much of this sort of thing; and, besides, we must remember that the exhortations of the Holy Ghost on the subject of dress are all addressed to women.
78. “So Let Him Eat.”
We deeply sympathise with your feelings; but we do not think you should absent yourself from the Lord’s Table on the ground you name. The word says, “Let a man examine himself, and so let him eat.” It does not say, “Let him absent himself.” It is unjudged evil that affects the assembly. A person who habitually judges himself will never prove a hindrance to the assembly. If at any time you find your heart dull, heavy, barren, or wandering, betake yourself at once to the Lord, call on Him, and cast yourself entirely upon His grace; pour out your soul to Him, and He will assuredly give lifting up, healing, and restoration. Then you can go to His table, and remember His death in a worthy manner. May God bless you, and keep you!
79. Women’s Preaching.
Judging from the number of questions which have of late been put to us on the subject of female preaching and teaching, we conclude that there must be considerable misgiving on the point in the minds even of some who engage in the work. We have again and again ventured to give expression to our judgment on the question. We believe the spirit and teaching of the New Testament, and the voice of nature itself, are entirely against the idea of a woman’s taking the place of a public preacher or teacher. Home is pre-eminently the woman’s sphere, whether we view her as a daughter, a wife, or a mother. And oh! what a holy, happy, elevated sphere it is to one who carries herself aright therein! The most devoted heart may find in that sphere ample scope for the exercise of every gift. We know of nothing more lovely — nothing more attractive — nothing which more adorns the gospel of Christ and the doctrine of God than a Christian woman who occupies aright the place in which the providence of God has set her. Look through Scripture, and through the entire history of the Church of God, and see who were they that rendered most effectual service to the cause of Christ. If we mistake not, you will find, without exception, that those who showed piety at home, who walked holily and graciously in the midst of the domestic circle — those who commended the truth to their parents — those who lived in godly subjection to their own husbands — those who trained their children in the fear of God — those who guided the house according to the authority of Holy Scripture — these were the women who most effectively served their generation, left the most hallowed impress on their times, and walked in fullest harmony with the mind of heaven. We would ask you, dear friend, of what use is it to point us to this one and to that one who can preach eloquently and impressively to assembled thousands? The real question is, “What says the Scripture?” Is this a woman’s work?
And does it not sometimes happen that, while a woman seems to be reaching the most splendid and exciting results in a forbidden sphere, her simple, obvious, divinely appointed home duties are grossly neglected. Her parents are not requited — her husband is neglected — or her children are left to the care of godless or unprincipled servants, who pollute their imaginations, initiate them into vile practices, train them in deceit and falsehood, and lead them into habits which ruin them for life. It is vain to say that God blesses the preaching of women. This is no defence. What does not God overrule and bless? It was only this very week we heard of two young men who were converted through one of them praying, in downright mockery, at a public prayer meeting. God made use of the shocking conduct of one to bring conviction to both. Such is His sovereign goodness. But to use this goodness as an argument in defence of what is plainly opposed to Scripture is a fatal mistake.
It may, however, be asked, What are we to learn from Acts 21:9, and 1 Corinthians 11:5? The former passage simply teaches us that Philip’s four daughters possessed the gift of prophecy, while the latter teaches that this gift was to be exercised only with covered head. It remains to be proved that the prophetic gift was exercised in the assembly. We do not believe it; on the contrary, it is plain that the apostle, in 1 Corinthians 11, does not speak of the assembly until the seventeenth verse. It is important to note this. In chapter 14 the teaching is positive and unmistakable, “Let your women keep silence in the churches; for it is not permitted to them to speak, but to be under obedience, as also says the law. And if they will learn anything, let them ask their husbands at home; for it is a shame for women to speak in the church.” (Verses 34, 35) So also in 1 Tim., “Let the women learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.” (1 Timothy 2:11-12)
But it is further urged, that preaching the gospel to the unconverted is not teaching in the Church. We reply, the Holy Ghost commands the woman to be in silence, and to be a keeper at home. How far obedience to these holy injunctions is compatible with going about from place to place, and preaching to large assemblies, is for others to judge. It may, however, be asked, Is there no way in which a woman can take part in the Lord’s work? Assuredly there is. In Luke 8:2-3, we read of certain women who enjoyed the high privilege of ministering directly to the Lord Himself; and in Philippians 4:3, we read of other women who laboured with the apostle in the gospel. There are numberless ways in which a woman may help on the Lord’s work without going out of her divinely appointed sphere, and acting in opposition to the voice of nature and the authority of Holy Scripture.
80. Sunday Schools
We are truly thankful to hear that you have commenced the Sunday School, and we count it a real privilege to be allowed to comply with your request for a word of counsel as to the mode of working it. The longer we live, the more highly we prize the blessed work of Sunday School teaching. We look upon it as most interesting and delightful; and we believe that every assembly of Christians, gathered in the name of the Lord Jesus, should support such work by their sympathy and prayers. Some, we are sorry to say, exhibit much lukewarmness in reference thereto, and others seem to disapprove of such work altogether. They look upon it as an interference with the duty devolving upon Christian parents to bring up their children in the nurture and admonition of the Lord. This, we own, would be a grave objection, were it well founded; but it is not so, for the Sunday School is not designed to interfere with, but to assist, or supply the total lack of, parental teaching and training. There are thousands of dear children thronging the lanes, alleys, and court-yards of all our large cities and towns, who either have no parents, or else parents utterly unable or unwilling to instruct them. It is on these the Sunday School teacher fixes his benevolent eye. No doubt he is glad to see all sorts occupying his benches; but the poor, the ragged, the neglected, the outcast, are his special objects. There are thousands of children, too, who crowd the mill and factory, and spend their days in toil, in order to keep soul and body together, and who have no other means of being instructed in divine things, save what is afforded in the Sunday School class. Should not these be looked after? Is it not a good work to gather such, once a week, for a couple of hours, in order to store their young minds with precious texts of Scripture and sweet hymns, which may leave an impress which no lapse of time shall ever efface? We most thoroughly believe it so; and, with all our hearts, we wish God speed to every one engaged in it. We have the fullest assurance that such work will meet its rich reward in the day of the Lord, even though present appearances may be discouraging.
It is impossible to tell where and when the fruit of a Sunday School teacher’s work may turn up. It may be on the burning sands of Africa, or amid the frozen regions of the North, in the depths of the forest, or on the ocean’s wave; it may be at the present time, or it may be years after the workman has gone to his eternal rest. But, let it be when or where it may, the fruit will assuredly be found, when the seed has been sown in faith and watered by prayer. It may be that the Sunday School pupil will grow up a wicked youth — a wicked man; he may seem to have forgotten everything good, holy, and true — to have worn out, by his sinful practices, every sacred impression; and yet, notwithstanding all, some precious clause of Holy Scripture, or some sweet hymn, remains buried in the depths of memory, beneath a mass of folly and profanity; and this Scripture, or this hymn, may come to mind in some quiet moment, or it may be on a dying bed, and be used by the Holy Ghost for the quickening and saving of the soul. Who can attempt to define the importance of getting hold of the mind when it is young, fresh, and plastic, and seeking to impress it with heavenly things?
But we may, perhaps, be asked, “Where, in the New Testament, have we any warrant for the special work undertaken by the teacher or the superintendent of a Sunday School?” We reply, it is only one way of preaching the gospel to the unconverted, or of expounding the Holy Scriptures to the children of God. Properly speaking, the Sunday School is a profoundly interesting branch of evangelistic labour, and we need hardly say we have ample authority in the pages of the New Testament for this. But alas! there are too many amongst us who have no heart for any branch of gospel service, whether amongst the young or the old; and not only do they neglect it themselves, but throw cold water on those who are seeking to do the blessed work. And as it sometimes happens that those who raise objections to Sunday Schools and stated gospel preachings seem to be persons of intelligence, their words are all the more likely to weigh with young Christians.
But to you, dear friend, we say, let nothing discourage you in the work which you have undertaken. It is a good work, and go on with it, regardless of all objectors. We are told to be ready to every good work, and not to be weary in well doing, for in due season we shall reap if we faint not.
And, now, a word as to the mode of working a Sunday School. You must remember it is an individual service, to be carried on in personal responsibility to the Lord. No doubt it is most important to have full fellowship in your work, with your fellow labourers, and with all your brethren; but the work of a superintendent or teacher must be carried on in direct personal responsibility to the Lord, and according to the measure of grace imparted by Him. The assembly is no more responsible, and no more involved, in this work, than in any other individual service, such as the Sunday evening preaching, cottage meetings, lectures or Bible classes; though, most assuredly, the assembly, if in spiritual, healthy condition, will have the fullest fellowship with the Sunday School, as well as with the entire range of personal work.
You will find, if we mistake not, that in order to work a Sunday School effectively, you must have a good superintendent — a person of energy, order and rule. The old proverb, “What’s everybody’s business is nobody’s business,” is specially applicable here. We have seen several Sunday Schools come to the ground from not being properly worked. Persons take the work up, for a time, and then let it drop. This will never do. The superintendent, the teachers, and the visitors must enter upon their blessed work not by fits and starts, but with calm determination and spiritual energy; and having entered upon it, they must carry it on with real purpose of heart. It will not do for the superintendent to leave his school, or the teacher to leave his class, to chance, under the plea of leaving it to the Lord. We believe the Lord expects him to be at his post, or to find a proper substitute, in case of illness or any other unavoidable cause of absence.
It is of the utmost importance that every branch of Sunday School work should be undertaken and carried on with freshness, heart, zeal, energy, and thorough personal devotedness. And, inasmuch as these can only be had at the Divine Treasury, all who are engaged in the service should meet together for prayer and conference. Nothing can be more deplorable than to see a Sunday School falling into decay, through lack of diligence and perseverance on the part of those who have taken it up. No doubt, there are many hindrances, and the work itself is very uphill and very discouraging; but oh! if our words have any weight, we would say, with heartfelt emphasis, to all who are engaged in this most precious service, Let nothing damp your ardour, or hinder your work. Go on! Go on! and may the Lord of the harvest crown your labours with the richest and best blessing!
We need hardly remark that we do not contemplate such a thing as unconverted persons taking any part in the work of Sunday Schools. Indeed, we know of few things more sad than to see a person engaged in teaching others that in which the teacher has neither part nor lot himself. No doubt, God is sovereign, and He can and does use His own word, even in the lips of an unconverted person; but this in nowise alters the melancholy fact in reference to the person so used. We could not think, for a single moment, of admitting or inviting any one to take part in the work of a Sunday School, if we had not satisfactory evidence of his conversion to God. To do so would be to help him on in fatal delusion.
We have gone thus fully into the subject of the Sunday School, because it is one occupying a very large place in our thoughts and sympathies, and we long to see it getting its due place in the hearts of all God’s people. It is thirty-six years since we first entered the precincts of a Sunday School, and we feel bound to declare that the lapse of years has only tended to deepen our interest in what we must ever consider a charming branch of work. May God bless all Sunday Schools, for Jesus Christ’s sake!
81. Helping others in Evil.
We most surely judge it to be wrong for a Christian man to employ himself in driving people to the races. We do not think that any circumstances could justify him in so doing. If it be a wrong place for him to be found in, how could he consistently earn money by driving others to it? Surely if a Christian is looking to God to supply him with suited employment for his wagon and horses, he will not betake himself to such a resource as driving the poor votaries of pleasure to the godless scenes that are usually enacted on the race course. Oh, for a tender conscience.
82. Satan’s Power.
We do not believe that Satan is a discerner of the thoughts of the heart. This is a divine prerogative. (See Hebrews 4) We doubt not that well nigh six thousand years of experience and observation have given Satan an amazing knowledge of man, and profound skill in dealing with him; but Satan is only a creature, having no power against one who is walking in the energy of the divine nature. (1 John 5:18)
83. Christ’s Intercession.
Brighton. We could not insert the paper you have sent us. We do not agree with it. It seems to confine the present intercession of Christ to Israel, and also to deny our need of having our feet washed from day to day. All this we believe to be most serious error indeed. We believe that the present action of Christ in intercession is to usward, and we bless God for it. We could not get on for one hour without it. “He ever lives to make intercession for us.” “If any man sin, we have an advocate with the Father, Jesus Christ the righteous.” “If I wash thee not, thou hast no part with me.”
84. Barren Ministry.
As to your second question, we are not the least surprised to find that people do not attend preachings and lectures, if the persons conducting such services have not spiritual power for the work which they undertake to do. We might as well expect sheep to flock to a barren heath, or a desolate moor, as expect Christians to attend barren and wearisome services. Where the object of the meeting is to remember the Lord in the breaking of bread, it is, of course, quite different. The presence of any special gift is in nowise essential to the integrity of such an occasion, though always a most valuable adjunct. But, most assuredly, in all cases in the which the object of the meeting is preaching or teaching, there must be a measure of spiritual gift, power, and intelligence, else the meeting will fall to the ground. How could it be otherwise? The grand object of all ministry is edification, and this object can only be attained by genuine spiritual gift, imparted by the Head of the Church, and diligently and prayerfully cultivated by the possessor. Let us remember this. It is worse than worthless for a man to occupy his own time and that of others in mere talk which he calls ministry, but which is positively an infliction upon his hearers. The proof that a man is a divinely sent evangelist is, that souls are converted by his ministry; and the proof that a man is a divinely sent teacher or pastor is, that the people of God are built up and led on by his ministry. If these results be not reached, the heart of Christ is not gratified — the object of the Holy Ghost is not attained. May all Christ’s servants, whatever be their gift or sphere of action, seek to serve with more earnestness, energy, and fervour, and with a deeper sense of the seriousness and reality of their work.
85. Lawful Business.
Accept our thanks for your faithful letter. Its tone and spirit are very grateful. Still, we fear you have not read our answer in No. 90 with sufficient care. If you will kindly refer to it again, you will find that we do not, by any means teach, that a Christian cannot engage in the lawful business of this life. Nothing is further from our thoughts. The question of our Laurencekirk correspondent had reference merely to the Christian’s taking part in the politics of this world. We believe it to be inconsistent with the teaching of John 17 and Colossians 3. We maintain that it is contrary to the example of our blessed Lord, whose steps we are to follow: and finally, we declare that the Christian, in meddling in this world’s politics, is acting without a single line of Scripture authority. The word of God furnishes the Christian thoroughly to all good works, but it does not furnish him with any authority to be a politician. It teaches him to pray for the government, to obey magistrates, to submit himself to every ordinance of man for the Lord’s sake; but it nowhere teaches him to wield the sword of worldly power. It is unintelligent to refer, on this subject, to Old Testament Scriptures, inasmuch as it was perfectly right for a Jew to exercise worldly authority, seeing that his citizenship was earthly; but “our citizenship is in heaven.” (Philippians 3)
86. The Wine Used at the Lord’s Table.
Windsor. We consider the rendering of 1 Corinthians 11:21, as given in our Authorized Version, quite correct. The word translated “drunken” is from the same root as that rendered “Be not drunk,” in Ephesians 5:18: which proves, very distinctly, that the wine used was intoxicating.
87. The Lord’s Table.
You desire to get our thoughts as to what constitutes “the Table of the Lord.” A prayerful study of 1 Corinthians 10 and 11 would give you God’s thoughts on this most weighty subject. We consider the Table of the Lord to be that where His authority is dully acknowledged, His claims respected, and where His redeemed can take their place apart from everything contrary to sound doctrine and holiness of life.
88. Personal Adoring.
We should have thought that the language of 1 Peter 3:3 is sufficiently plain for any upright mind or tender conscience. The apostle says, “Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel. But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.” If the heart of a Christian woman be governed by the spirit of this passage, her habit will be ordered aright. We should not then have to mourn over the painful exhibition of dress amongst professing Christians of the present day. It is enough to make one weep to see the figures that appear at times in our assemblies. We have spoken plainly on this subject again and again, and as you have brought it before us, we feel called once more to give expression to our mind. We are often thoroughly amazed to witness the things which some Christian women put upon their persons; for example, the gaudy bunches of artificial flowers on their heads and round their faces, pieces of painted glass and sham jewellery. How can any woman of good taste or common sense, to say nothing of spirituality, spend money, time, and thought on such things! Surely, if they only considered the matter in the presence of God, they would act differently. We are sorry to have to write in this strain; but we earnestly beseech all Christian women who may read these lines to give this subject their solemn consideration. Let each one look to herself. And let us be faithful to one another. Christian mistresses should set an example to their servants, by dressing plainly, and then they could with a better grace admonish them. May the Lord, by His Spirit, exercise many hearts and consciences in reference to this really important question of dress.
89. Parish Relief.
As to the question of a Christian’s going to the parish for relief, we believe it is the privilege of every needy child of God to look, in artless faith, to his Father for all he wants. We certainly could not think of going to the parish, or to any human resource while we have the living God to look to and lean upon. The life of faith is either a divine reality or a mere sham. We believe it to be a reality. But then going to the parish, or going to man at all, is not faith. However, there is another side of the question. We consider it a reproach upon Christians to allow a brother or sister to go to the parish for relief, if they know of it. It is their high privilege to minister to their brother’s need. “Thou shalt open thy hand wide to thy poor brother.” This was a precept under the Levitical economy, and surely it should speak to our hearts. If a Jew was told to open his hand wide to the poor, how much more ought we to do so? We believe there is ample provision in the Church of God to meet the need of all the members. What we want is more grace — more faith. Oh for real enlargement of heart! May we breathe more the atmosphere of the divine presence, and thus learn to find our true delight in ministering to every form of human need, and in making poor hearts glad.
90. Going to Law.
We should require to be better advised before giving a judgment in the case to which you call our attention. As to the general principle, it is plainly wrong for a Christian man to be found, as you say, “week after week, going to law for a few shillings,” or for any amount. We believe that the Christian is called to walk in grace toward all, and if he walks in grace, he cannot go to law. The two things are diametrically opposed. It is very sad to see a man, who professes to have been forgiven ten thousand talents, taking his fellow by the throat for a hundred pence. We must say, we should not give much for his Christianity. But, dear friend, would it not be better, in all such cases, to go to the individual himself, and speak faithfully and lovingly? Do you think it is the divine way, when you see anything wrong in a Christian’s walk, to write to the editor of a magazine! We can quite understand, where it is a matter involving any great principle, the rightness of bringing it under review, that it may be examined in the light of scripture. But it sometimes occurs to us that many of our correspondents write to us respecting matters which ought rather to be confined to the individuals concerned, or simply laid before God in prayer. It is not the thing to be speaking or writing of people’s faults behind their backs. To say the very least of it, it is mean and cowardly. It is the way of Satan.
91. Eating Unworthly.
You desire to know what is meant by the expression, “Guilty of the body and blood of the Lord.” This is a deeply solemn question, and one which demands the serious attention of Christians just now. We fear there is a vast amount of lightness and indifference in reference to the Lord’s Supper. There is not that deep exercise of soul, or that earnest self-judgment, which the Holy Ghost enjoins in connection with our approach to the Lord’s Table. It is very questionable whether many of us, in seeking to keep clear of legality and superstition on the one hand, have not fallen into levity and indifference on the other. Legality, as we know, has sought to fence the Table with certain conditions of man’s device; and superstition has sought to surround the Table with the pomp and circumstance of man’s invention. All this is true; but what is the remedy? Will levity and carelessness cure us of the ills of legality and superstition? Alas! as is too often the case, the remedy is far worse than the disease. Dear friend, we must confess to you, that we contemplate with alarm very much of what goes on in the assemblies of Christians. We cannot shake off the fear that many are incurring the guilt of not discerning the Lord’s body in the Supper.
True, the evil does not appear in the same form in our midst, as in the Church of Corinth. This could hardly be expected; but it in nowise alters the real principle of the thing. The question is, Are we really discerning, by faith, the Lord’s body in the breaking of bread? if not, we are eating and drinking unworthily; we are eating and drinking judgment to ourselves; we are guilty (enocos) of the body and blood of the Lord. Solemn thought! We need to remember that while the Table is spread on the ground of accomplished redemption, it is to be surrounded in the power of personal holiness, that while we are not saved by personal holiness, we are saved to it — that while as Christians we are entitled, through grace, to partake, we are called upon to examine and judge not merely our ways, but ourselves. Christ was judged for our sins on the cross, and we are exhorted to judge ourselves, and then show forth His death. Now we believe that this holy exercise of self-judgment is a deep, earnest, habitual thing. It is not the formal, wordy, lip confession, on the Lord’s day morning, of the sins and follies of the past week, to be followed by the sins and follies of the next.
There is far too much of this. What we want is thorough, abiding self-judgment. If this were exercised, we should not so readily fall into sin. But how is it, in many cases? Alas! alas! we shrink from the reference; but we must deal faithfully. Well, then, is it not too true that many who take their place at the Lord’s Table, on the first day of the week, have been living in folly, vanity, and worldliness during the past six days? They have been seen, it may be, at concerts, at exhibitions, at processions, at musical parties, picnics, and pleasure trips. And can there be, in such cases, the discernment of the Lord’s body in the breaking of bread? Is it possible to conceive, in connection with such gross worldliness and unsubduedness, anything like spiritual communion with the body and blood of the Lord? Such persons may perform the outward act of “breaking bread;” but we fear they know but little of the inward power and reality of eating, by faith, the body and blood of Christ. (Comp. carefully Matthew 26:26-28 ; Mark 14:22-24; Luke 22:19-20; 1 Corinthians 10:16-17; 1 Corinthians 11:23-29) It is with extreme reluctance, and, we trust, with a real sense of personal failure and infirmity, that we write in this strain. Nothing but felt responsibility to the Lord and to His people could ever elicit such remarks. But we feel solemnly called upon to sound an alarm; and we fondly hope the word of warning will be received as it is intended. We see the tide of worldliness rapidly rising — worldliness in various shapes. Witness the style of dress in many of our assemblies — the rustling silks, the gay ribbons, the artificial flowers. How do such things tally with the showing forth of the Lord’s death, the discerning of His broken body? It may be said, “If people have Christ in their hearts, it does not matter what they have on their heads.” We reply, “If people really have Christ in their hearts, it will regulate what they put on their heads, yea, it will exert a hallowed, separating, and subduing influence over their whole person, deportment, and character.” Let us not be deceived with vain words. “Not every one that says to me, Lord, Lord, shall enter into the kingdom of heaven; but he that does the will of my Father which is in heaven.” May the Spirit of God produce in our midst deep searchings of heart! May all who present themselves at the Table of the Lord cultivate the spirit of self-judgment! “Let a man examine himself, and so let him eat.” It is a deeply solemn thing to be guilty of the body and blood of the Lord; and all are thus guilty who do not discern, by faith, the broken body and the shed blood of Christ in the Lord’s Supper. We need hardly say to you, dear friend, that there is no change in the bread and wine. You are in no danger, we trust, of falling into the error of transubstantiation or consubstantiation. The elements of bread and wine undergo no change whatever; but they have been appointed by Christ, in His supper, to set forth to the believing heart His body broken, and His blood shed for us. “Take, eat; this is my body.” This is true to faith; and if it be not thus received, we do not worthily partake.
92. The Chruch’s Commencement.
It has been frequently stated in our pages, that the Church, properly so-called, began at Pentecost. The Church and the Jewish system could not possibly subsist together, for the simplest of all reasons, that the Jewish system demanded the rigid separation of Jew and Gentile, while the Church makes them both one. The precious mystery of the Church leads us right across the ruins of the middle wall of partition. It was therefore impossible that the truth respecting the Church could be revealed while the Jewish economy existed. That souls were quickened, saved, and blessed, from Adam down to the day of Pentecost, is blessedly true: whoever questioned it? But you find our Lord in Matthew 16 speaking of His Church as a future thing: “On this rock I will build my Church.” If the Church had existed all along, He would have said, “I have built, or am building,” not “I will build.” As to the occurrence of the word “Church” in Acts 7, every student of Scripture is aware that it refers to the assembly or congregation of Israel, and has no more to do with the Church as spoken of in Ephesians, than the assembly which the town clerk of Ephesus dismissed, in Acts 19. The original word is the same in both passages. We must remember that God has many families in heaven and earth, and we must not seek to confound them, or make them out to be all one. The expression in Ephesians 3:15 should be, “every family;” compare also Hebrews 11:40.
93. The Wedding Garment.
The parable of the marriage feast, in Matthew 22, is designed to set forth not the Church of God, but “the kingdom of heaven.” This is a most necessary distinction, if you would understand this parable, or indeed any of the parables in the gospel of Matthew. As to your difficulty with respect to the man not having on a wedding garment, it arises, in our judgment, from the fact of your thinking of the Church in connection with the passage, whereas it simply refers to the kingdom of heaven, or the gospel dispensation. God is about to make a marriage for His Son. The Jews were first invited during the life and ministry of Christ. Again, a testimony went forth by the ministry of the Holy Ghost in the apostles. Both these invitations being refused by the nation, destruction came upon Jerusalem, and the invitation to the supper has gone forth into the wide Gentile world. But here another question arises. Many make a profession, but few have really put on Christ. Many are called, but few give genuine evidence of their election of God. There must be the wedding garment, the spotless robe of divine righteousness, Christ Himself. Nothing else will do when the King comes in to see the guests. The garment is freely provided — just as freely as the feast; and hence the guilt of any who presume to take their place professedly among the guests without that precious and freely offered robe. There is a testing time coming, when the vast mass of hollow profession will be weighed in the balance of the sanctuary, and all lifeless professors cast into outer darkness, where there will be weeping and gnashing of teeth. Oh! dear friend, let us be real, earnest, whole-hearted, and, withal, solemn in our dealing with our fellows. We deeply deplore what you say as to the backsliding of so many young converts. Alas! alas! we fear it is too true in many other places also. We long to see a deeper work in the souls of the young — more real exercise of heart and conscience before God — more thorough self-knowledge and self-conquest. We bless God for what you are able to say as to the blessing resulting to yourself and others from this little work.
94. Chjrist the Centre.
You ask, “What Scripture warrants or confirms the following statement, Christ is our heavenly centre, and the Holy Spirit sent from the Father by the Son, to testify of Him, is our centre on the earth?” We know only one centre, even Christ. To Him the Holy Ghost gathers. “I, if I be lifted up from the earth, will draw all to me.” (John 12:32) We consider the statement, to which you have called our attention, quite a mistake. It would lead to mysticism and confusion. When will men keep to Scripture?
95. One Fine Star.
If you will prayerfully study Revelation 13 and Revelation 17, you will see that Antichrist is a distinct person yet to arise, and not a system. You are quite right, dear friend, in not receiving anything without a “Thus says the Lord.” Would that all the Lord’s people would act on this valuable principle!
96. Nature’s Strength.
Ventnor. In the touching of the hollow of Jacob’s thigh, we see the withering up of nature’s strength, so that he might ever after lean on God alone. We do not look upon the scene of the wrestling as illustrating Jacob’s power in prayer. It was not Jacob wrestling with the man, but the man wrestling with Jacob. The general view of this passage is a mistake, arising out of inattention to its simple terms.
97. The Warning Voice.
Hebrews 10:29, like all the strong warnings of that epistle, is primarily addressed to a body of professing Christians who, having been trained in Judaism, were in danger of being drawn back under its influence. Some were already beginning to forsake the Christian assembly, through fear of the reproach connected therewith, and the apostle warns them, in strong and searching language, and shows them that this forsaking of the assembly was the first step in the downward career which ends in open apostacy from Christ. But while a body of professors is thus warned, the utmost confidence is expressed as to individuals. (Comp. Hebrews 10:39; Hebrews 6:9; Galatians 5:10) Surely, dear friend, a warning voice sounded in the ears of professing Christians ought not to shake the confidence of those who know the grace of our Lord Jesus Christ. It is ever well to distrust ourselves; but we can never go too far in our confidence in God. The worst of it is, that those who really need the warning do not heed, but go on in levity and carelessness, while those who are seeking to walk in tenderness of conscience and uprightness of heart are scared by warnings which do not apply to them at all. It only proves the craft of Satan, and the folly and unbelief of our hearts. But the scripture cannot be broken, and God cannot deny Himself. “If God be for us, who can be against us?”
98. Things Which Differ.
Ezekiel 11:19 refers to Israel, in the future. 2 Corinthians 5:17 refers to the Christian now. It is important to distinguish between things heavenly and earthly. We have “the Jew, the Gentile, and the Church of God.” These things must not be confounded. Each has its own distinctive place, and we are bound to enquire and understand what that place is. There is a deplorable tendency to confound things that God has made to differ. The effect is seen in the walk and ways of professors.
99. Fellowship in Almsgiving.
We have no guidance in the New Testament, that we are aware of, as to whether the box should be sent round in the meeting, left on the table, or hung up at the door. All that is said on the subject we have in 1 Corinthians 16. “Upon the first day of the week let every one of you lay by him in store, as God has prospered him.” He does not tell us how or where we are to lay it by; and therefore we conceive it is wholly indifferent. How can any one say that it is “more scriptural to let the box remain on the table,” when scripture is totally silent on the point? The fact is, it is just as scriptural to send it round as to leave it on the table, and to leave it on the table as to send it round; for there is no scripture for either. But there is scripture, and abundance of scripture, for attending to the poor, and that too, not according to a prescribed plan, but “as God has prospered us.” Instead therefore of splitting hairs about the box or what is to be done with it, let us cultivate largeness of heart, bowels of mercies, deep and tender compassion, a thoughtful love, a generous spirit, that delights in ministering to others and making hearts glad. If we might venture to offer a suggestion on the point, we should say, it is one of the many things which must, to a great extent, fall under the power of local circumstances. For example, in a very small meeting, it would be an easy matter for all to have access to a box laid on the table; but suppose a totally different case. Take an example of three hundred people crammed into a room hardly large enough to accommodate them. How are the people at one end to make their way through the crowd in order to get to the box at the other end? We fear very few could attempt it, even though their benevolence were ever so glowing. We should say, therefore, that the orthodox plan, in every case, is that whereby the Lord’s people can most conveniently deposit their offerings, and whereby the wants of the poor can be most liberally supplied. May the good Lord deliver us from hair-splitting, and give us a larger heart for the poor, and for every good work! This is our earnest prayer.
100. God Our Strength.
Philippians 2:12 is sadly misunderstood and misapplied. The apostle is exhorting the Philippians, in his absence, to work out their own salvation from the power of evil with which they were in conflict. In the apostle’s presence, they would naturally lean on him; but in his absence, they were called into direct personal conflict with the enemy. The apostle further reminds them, that though he was not with them, God was in them. This is enough; and, hence, though there be “fear and trembling,” there may also be the most joyful confidence.
101. Evil Thoughts.
We deeply feel for you. We do not at all believe you have committed the unpardonable sin. It is quite right that your conscience should be exercised before God as to your very thoughts. You have only to give yourself to earnest prayer and waiting upon God for entire deliverance from those horrible thoughts which so afflict you. Ask Him so to fill your heart with Christ, that there may be no room for aught else. May He give you full victory, and bring every thought into captivity to the obedience of Christ. There is a very wide moral difference between a person who treats evil thoughts as intruders, and one who entertains them as guests — between one who only seeks to expel them, and one who provides them with furnished lodgings. But the most effectual safeguard against evil thoughts is to have the mind fully occupied with good. Some one has truly said, that “the secret of peace within, and power without, is to be only and always occupied with good.”
102. Christ or Feelings.
You are entirely too much occupied with your own feelings. You say you want to feel that your sins, are forgiven. Scripture declares that “he that believes on the Son of God has everlasting life.” And, again, “Through this man [Jesus] is preached to you the remission of sins; and by Him all that believe are justified from all things.” (See John 5:24; Acts 13:38-39)
We must not put feeling before faith. Feeling is based on faith; and faith is based upon the word of God. The gospel calls you to believe on the Son of God, not to feel that you are this or that. Thousands go astray as to this. They are looking at their own feelings, in place of taking God at His word. They are occupied with self in place of with Christ; hence all their darkness and confusion. We quite believe you are a regenerated person; we could not doubt it with such a letter before us. But then you must look off from yourself altogether, and rest not in any change in you, but in the finished work of Christ, and on the word of God. True, there is a real work of God’s Spirit in us; but that is not the foundation of our peace. We are called to rest simply in Christ’s work for us, which is a finished and unchangeable one. May your heart find its sweet repose and its satisfying object in Jesus Christ!
103. Working and Preaching.
Unquestionably, it would be quite wrong for a tradesman to neglect his work in order to go and preach; but it would be very lovely for a tradesman to do his work in the best possible manner, and then go and preach. We believe it is quite a mistake for a man to leave his business in sixes and sevens, or to neglect the just claims of his employers, or to forego any duties of his situation, under the plea of going to preach. But we know of nothing more beautiful than for one engaged in business of any kind, or filling any situation, to devote his evenings, or his leisure hours, to the blessed work of preaching Christ to perishing souls. Such an one, however, will need to beware of neglecting private prayer and the study of the Word of God, else his soul will soon become barren, and his preaching little worth. Too many meetings are not good. A man who is actively engaged in business all day will need to cultivate secret communion with God.
104. The Lord’s Day.
We could have no sympathy with any one in pursuing his secular calling on the Lord’s Day, no matter what that calling may be, whether teaching, selling, or any thing else. Would it not outrage your spiritual feelings to see a Christian open his shop and sell his wares on the Lord’s day? And if so, where is the difference between teaching and selling, so far as the principle is concerned? We do not, of course, refer to teaching the things of God in the Sunday School or in the family. We would there were very much more of this. But so strongly do we feel on the subject of the Lord’s Day, that even though it were not the law of the land (which, thank God, it is) to abstain from worldly business on that day, we should feel it to be our privilege (were we in business) to shut the shop or the warehouse, and suffer whatever loss there might be involved in so doing. Alas! alas! for England when, as a nation she ceases to honour the Lord’s Day. Be it that there is much formality and heartless routine in the observance — much that is hollow, and superficial — much hypocrisy and assumed sanctity — much of mere legal restraint. We fully grant all this; but still, as a national institution, the Lord’s Day is a great landmark which the piety of other days has set up and sedulously guarded, and which, we believe, will only be swept away by the appalling tide of modern infidelity and licentiousness. We most fully agree with you, dear friend, in thinking that, whatever may be the measure of one’s liberty, he should most carefully avoid laying a stumbling-block in the way of others. We have only to repeat what we have said elsewhere, that we have never known a truly spiritual, well-taught Christian who did not honour and love the Lord’s Day. And, on the other hand, we have seen those who affected extraordinary liberty, and showed that liberty by outraging other people’s feelings and consciences — we have seen such persons become the positive enemies of the truth of God and the cause of Christ. Let us beware of using our liberty as a cloak of maliciousness May we rather seek to edify one another in love.
105. Chritians in Debt.
We most fully sympathize with you in your feelings as to professing Christians going in debt. We consider it perfectly shocking. We have long felt that a Christian who owes money has no right, in the sight of God or man, to show hospitality, to give a penny in charity, or to purchase a penny tract. We look upon it as positive unrighteousness. We have refused to dine with a person in debt, and told him plainly our reason, and that he had no right to ask any one to dine, so long as he was in debt. The utter want of conscience on this subject is really dreadful. It must sadly grieve the Spirit of God, and bring in leanness, barrenness, and deadness of soul. We do not believe that the word of Christ can be dwelling in a person who has no conscience as to debt, and we should feel called upon to mark such a person, and have no company with him. We are disposed to think that faithful personal discipline, in all such cases, would have a good effect. As to persons who have failed in business, and compounded with their creditors, we consider them morally bound to the full amount of their liabilities; and they are in debt until that amount is paid. No legal exemption could ever release a really upright person from the righteous obligation of paying what he owes. We feel called upon to write strongly on this subject, because of the sad laxity which obtains amongst professors with respect to it. All we want is, to see some exercise of conscience — some measure of effort, however feeble, to get out of an utterly false position. A man may find himself unavoidably plunged in debt in fifty ways; but if he has an upright mind and a healthfully exercised conscience, he will use every effort, he will curtail his expenses within the narrowest circle possible, he will deny himself in every way, in order to pay off the debt, even by a shilling a week. May the Lord give us to look at this great practical question with that amount of seriousness which it demands! We fear the cause of Christ is sadly damaged, and the testimony of professing Christians marred, through lack of sensibility and right-mindedness as to going into, and living in, debt. Oh for a tender conscience!
106. Lawful Business.
As to the question of a Christian butcher selling blood, it must rest with his own conscience before God. If his doing so offends the conscience of any brother, he ought, in the exercise of Christian charity, at once to give it up. With regard to your other question, namely, that of a Christian’s receiving rent of a gin-shop, we can merely give our own very decided judgment, which is simply this, if we had a house to let, we should rather let it stand untenanted forever than let it for such a godless and abominable purpose. We consider gin palaces hells upon earth, bringing curse and ruin on thousands of families.
107. The Divisions in the Revelation.
Revelation 13:7 refers to saints that shall be on the earth after the Church has been taken up to be with the Lord. The threefold division of the book of Revelation will help you much. “The things which thou hast seen.” (Revelation 1) “The things that are.” (Revelation 2, 3) “The things that shall be.” (Revelation 4-22) Revelation 4 and Revelation 5 show you the Church on high before the seals are open. We are in “The things that are,” that is the period of the Church’s history as a responsible vessel on the earth. Hence, for men to ransack history, in order to trace the seals, trumpets, and vials, is most unintelligent labour. If the Church is on earth, then we are in “The things that are,” and not a single seal has yet been opened. But we merely give you the judgment which we have been led to form from many years study of the word of God. May He keep us so near to Himself continually, that we may have His thoughts about everything — past, present, and future.
108. The First and Second Man.
1 Corinthians 15:24-28 refers to the millennial reign of Christ, during which He will subjugate everything under the rule of righteousness. At the close of the millennium the Lord Jesus Christ will give up the kingdom to God, after having brought all into complete subjection. The first man received all in order, and plunged it into ruin; the second Man received all in confusion, and will reduce it to perfect order. Every steward that has been entrusted with any office in this world has been turned out of his stewardship — witness Adam, Israel, and the professing Church. Not so the second Man: He will give back His stewardship into the hands of Him from whom He received it. Blessed be His name, He stands in contrast with all beside.
109. As Oft As Ye Eat.
It does not appear that the Lord has given us any direction as to the hour of the day at which we shall break bread. The inspired history informs us that the Supper was first instituted in the evening. (See Matthew 26:20) We may also, perhaps, infer, from the circumstances detailed in Acts 20:7-11, that the meeting took place in the evening. But to us it seems quite indifferent — quite an open question; and if any undertake to lay down rules, they are overstepping the bounds of Scripture. The word is, “As oft as ye eat.”
110. Clubs.
You are perfectly right in abandoning the club. We believe that a Christian, in being a member of a club, is unequally yoked together with unbelievers. We lately heard of a case in which an open infidel twitted a professing Christian (who was associated with him in a shop or store), in the following well-merited words, “You Christians would go to hell with us, in order to make money.” We trust the professor has, by this time, profited by the cutting but just rebuke. Oh! when shall we learn to lean on God alone, and walk with Him through all the scenes and circumstances of life? One is sometimes perfectly overwhelmed by the terrible facts that turn up in the daily history of some who make a very high profession. We certainly do need to think of these pointed words in Haggai, “Thus says the Lord, Consider your ways.”
111. Photography.
Another correspondent has applied to us this month for an opinion on the question contained in your note, as to the rightness of a Christian practising or patronising photography. It is just one of the thousand questions as to which each individual must act before the Lord for himself. It is certain, there is nothing about photography in the New Testament. “Pleasant pictures” are named by Isaiah amongst the things on which judgment will fall in the day of the Lord. We must not expect to find a literal text bearing directly upon each of the artificial occupations of this preeminently artificial age; and, most assuredly, if the Lord has not laid down rules for His people in these matters, it ill becomes them to lay down rules for one another. A single eye will enable us to form a sound judgment in all such things. We are acquainted with several Christian men who practise photography; and we know many who think it wrong to have anything to do with it. “Let every man be fully persuaded in his own mind.”
112. Self-Judgment
You ask, “what is the difference between self-judgment and the judgment of our ways?” There is a very material difference. If self were habitually judged in the presence of God, we should not require to judge our ways.
Self-judgment is the expression of victory through the power of the Holy Ghost. The demand for judgment upon our ways proves that we have been defeated through the power of the flesh. We judge ourselves in the power of communion; we judge our ways, ofttimes, in anguish of soul. Take an example. A person has a very irritable, peevish temper; but he is enabled, by the grace of God, so to judge and subdue it, in secret, that it does not manifest itself to the view of others. Hence, those who come in contact with him in daily life, may consider him to be a man of a very placid temper. They know not his struggles in secret. “There his fervent spirit labours, there he gains fresh conquests o’er himself, compared with which the laurels which a Caesar wore were weeds.” On the other hand, if he does not judge himself and subdue his temper in secret, it will surely exhibit itself to others, and then he will have to judge his ways in sorrow and humiliation. Instead of conquering his temper, he is conquered by it. This makes a material difference, dear friend, does it not? We look upon self-judgment as the judgment of the root, whereas the judgment of our ways is the judgment of the fruit. We consider self-judgment an invaluable and indispensable exercise; were it more faithfully and habitually practised, our walk would be a different thing altogether. There is a fearful amount of laxity and unsubduedness amongst us, which, if not checked by the energy of the Holy Ghost, must produce the most disastrous results.
113. Backbiting.
You do not tell us where you live, but we fear the evil to which you call our attention is not confined to your locality, or to the special class to which you refer, namely, “unmarried females.” The sin of “backbiting” prevails everywhere, and amongst all classes, to an appalling extent. It is an abominable, yea, a diabolical evil. It has been truly said, “The backbiter injures three persons, namely, himself, his hearer, and the subject of his tale.” If I have any fault to find with a person, he himself ought to be the very first to hear of it. How little is this attended to! We meet a person with a smile and a shake of the hand, and no sooner have we parted company with him, than we commence to disparage him in some way or another. “I am determined,” said an old saint, “never to speak of a mans virtues to his face, or of his faults behind his back.” Noble determination! But alas! alas! how little is it acted upon! We generally reverse the order; we flatter people to their face, and blacken them behind their back. The Lord deliver us from this sinful and shameful practice! It is most assuredly of the devil. We want to be more faithful in speaking to people — more gracious in speaking of them. If we see anything wrong in a person, let us go directly to him and speak plainly; and if we have nothing good to say of him, let us graciously draw the curtain of silence around him. This would save a world of mischief; it would prevent untold sorrow and heart-burning. “Speak not evil one of another, brethren.” This is a seasonable word, and yet, alas! how few act upon it. There seems such a want of common honesty, such an absence of even manly frankness, such meanness and cowardliness in saying behind a man’s back what we would not dare to say to his face. Christians should flee from all this. It is most contemptible. No doubt “unmarried females” are more exposed to this evil, than those whose hands are well filled with domestic work. We gather this from the pungent words of the apostle, in 1 Timothy 5:13: “Withal they learn to be idle, wandering about from house to house: and not only idle, but tattlers also, and busybodies, speaking things which they ought not.” It may be said that this passage applies to “the younger widows;” but then the spirit of it applies wherever the evil exists. It is a good thing to be fully employed; it saves one from a great deal of evil, and from backbiting amongst the rest; against which we solemnly warn the reader. The devil is a backbiter — the chief of backbiters, and all who indulge in the practice are doing his work. We would recommend you, dear friend, and all our readers, to adopt Solomon’s remedy in all cases of backbiting. He says, “The north wind drives away rain; so doth an angry countenance a backbiting tongue.” Never listen to a backbiter, for if you do you are a partaker of his evil. Let us remember that the way of the Lord is to speak faithfully to us, but graciously of us. Let us seek to imitate this, and not be found doing Satan’s work.
114. Ministerial Training.
We consider it a very good sign indeed to see young men diffident and retiring. It is ever well for all, but especially for the young, to be “swift to hear, slow to speak.” We can quite understand how a young man might feel free to speak to a few at a cottage meeting, and yet feel a great difficulty in opening his mouth in an assembly of experienced and well taught Christians. We think we may say with truth, we rejoice in every manifestation of spiritual gift, whether it be that of an evangelist, a teacher, or a pastor. But we have always observed that the really spiritual person is ever slow to push himself forward; while, on the other hand, men possessing no power whatever are the most forward to exhibit themselves. It took eighty years’ training to fit Moses for the ministry, and even after that, how slow be was to enter upon the work. Look at Jeremiah — look at all the real and effective servants of Christ — yea, look at the Master himself: He, though surely needing no training, yet as an example for us, spent thirty years in retirement, ere He came forth to work in public. Depend upon it, dear friend, there must be the secret training by God’s own hand, in order to fit a man for public service. If we go forth without this, we shall very speedily break down and make shipwreck. You will always find that, when God is about to use any one in His service, He fits him for the work, He calls him to the work, and He gives him the work to do.
115. 1 JOHN. 4:17.
If you can lay your hand on the fifth volume of “Things New and Old,” you will find, page 46, an article which may help you in your present difficulty. We merely add here, that when we are manifested before the judgment-seat of Christ, we shall be conformed to the image of Him whose judgment-seat it is. He Himself shall come to fetch us — the very one whose precious blood has cleared us of every spot and stain. “Herein is love made perfect with us, that we may have boldness in the day of judgment, because as he is, so are we in this world.” (1 John 4:17)
116. REVELATION 5:10.
The three editors, Griesbach, Scholz, and Tischendorf agree in a text of Revelation 5:10, thus, “And made them kings and priests to our God, and they shall reign upon the earth.” When these agree as to a reading, it takes precedence of the “Received Text” from which our unrivalled translation was made. John 13:1, while applying specially to the disciples, doth, most surely apply also to all who come under the head of “His own, in the world.” He loves them, not for a day, a month, or a year, merely, but right through to the end. Precious truth!
117. 1 CORINTHIANS 11:23.
The rendering of 1 Corinthians 11:23 in our authorised English Bible is perfectly correct, and the passage distinctly teaches us that the apostle did not receive his instructions as to the Lord’s Supper from the twelve, but immediately from the risen and glorified Lord Himself. A most important fact.
118. Upright Dealing.
We deeply sympathize with you. It is very sad to think of the amount of deceit and corruption to be met with every day, and that, too, amongst professors of religion. Your path is plain, dear friend. Do not tell a lie for all the employers and situations in the world. A good conscience is more valuable than ten thousand situations. You are bound to promote your employer’s interest in every way, so far as the claims of your heavenly Master will admit; but we cannot see how any one’s true interest can be promoted by telling lies; it may produce a little temporary gain, but it is contemptible gain, such as no honest man, to say nothing of Christianity, could ever desire to make. We feel persuaded that thoroughly upright dealing is the best in the long run. Honesty is the only solid foundation in trade or in any thing else. We should much rather go to a man whose goods advertise him, than to a man who advertises his goods. The system of “puffing” is quite beneath a respectable tradesman; and no sensible person would like to go a second time to a shop where the young men are almost compelled to sell black for white in order to keep their situation. Such a system must prove as ruinous to the true commercial interests of the house as it assuredly is to the morals of the young men. As to the solemn matter of your giving up your calling in order to preach the gospel, it must be entirely between you and your Lord. It is a most serious step. If you are in the habit of preaching — if God has given you a distinct gift, and an earnest love for souls — if you are blessed in your work — if you find your calling a positive hindrance, and that you have faith to cast yourself wholly on the Lord, He will never fail you. There is real need of gifted earnest workmen; but let no one venture forth upon the waters unless God has given him faith to walk there. We have known some who thus ventured out, but they very soon broke down.
119. Added to the Church of God.
We are taught in Acts 2 that all those who received the word of life were added to the assembly or church of God. They were baptized, and thus took their place apart from Judaism; and they had fellowship together in breaking of bread and prayers. There was, at that time, either Judaism on the one hand, or the Christian church on the other. There were no denominational distinctions among Christians. All were of one heart and of one soul, and great grace was upon all. Alas! alas! how different it is now. Surely, we should feel this, and take our place in the dust before God on account of it.
120. “Eternal Punishment.”
You will find a paper in one of our earlier volumes on “Eternal Punishment,” which might help you. There is also a tract on the same subject, to be had of our publisher, Mr. Morrish, which you will find most profitable. We cannot go into the subject here; but we must, at least, declare our full and hearty belief in the solemn truth of eternal punishment. It seems to us inseparably linked with the truth of the immortality of the soul, on the one hand, and the infinite nature of Christ’s sacrifice, on the other. Add to this the fact that the word rendered “everlasting” occurs about seventy times in the New Testament, and is applied to the life which believers enjoy, as well as to the punishment which unbelievers are to suffer, and we cannot see how there can remain any doubt on your mind; for on what principle can the word be said to mean “eternal” when applied to the life and blessedness of believers, and to mean “temporary” when applied to the punishment of unbelievers? We are fully persuaded that the denial of the doctrine of eternal punishment is a fruit of the wide-spreading tree of infidelity which is at this moment casting its shadow over the civilised world. May God graciously shield our young people from its withering influence.
121. Do All To The Glory Of God.
We can see nothing wrong in your employing your leisure hours in endeavouring to improve yourself in writing, arithmetic, and bookkeeping, with a view to your greater efficiency in your calling, provided always that it does not interfere with your study of the Bible and private prayer. Were you to study these things from mere ambition, it would be clearly wrong; but we are of opinion that the apostle Paul would not have objected to read a treatise on tent-making, if he could improve himself in his calling by so doing. However, one must be very much guided in such things by the moral effect on one’s own spirit. We are deeply interested in your case; and we pray the Lord to guide and bless you, and make you a blessing. Nothing could afford us greater pleasure than to be used in any way to help a young believer.
122. Revelation 11:2
Revelation 11:2 is supposed to set forth the utter rejection of Judaism. It is to be given over to the Gentiles during the forty-two months, or the prophetic half-week.
123. Romans 1:18.
Romans 1:18 states the broad truth, that wrath from heaven is revealed against “all ungodliness and unrighteousness of men.” It does not matter who they are that commit ungodliness and unrighteousness, God’s wrath is revealed against all such things. Romans 2:8 must be interpreted in the same way. God deals in realities. He looks for right conduct; and all evil must be judged. We need hardly say that these passages leave wholly untouched the grand truth of the believer’s standing in Christ. The Christian is passed from death to life, and can never come into judgment. His work will be tested; but he himself is accepted in the beloved, and can no more come into judgment than Christ Himself. God does not accept us today, and judge us tomorrow. Such is not His way, blessed be His name. Romans 2:16 refers to the day of judgment. We do not think Philemon 18, 19, affords any warrant whatever for what is commonly called going security.
124. Trying to Believe.
Your case is by no means an uncommon one; but this, you will say, is poor comfort for you. We know no remedy but in looking off to Jesus. You will never be really happy so long as you continue to look at your own ever-changing feelings. You can only find rest in Jesus and His finished work. Do not be “trying” to believe. If you were to say to a friend, “I am trying to believe what you say,” he would consider it a very poor compliment. Let your heart muse on the love of God, on the finished work of Christ, and on the testimony of the Holy Ghost in Scripture, and as you muse, the fire of devotion will kindle, and you will be able to sing and give thanks. May God chase away the clouds and mists, and pour in upon your precious soul the bright and blessed beams of His salvation!
125. The Wrath To Come.
We believe “the wrath to come,” in 1 Thessalonians 1:10, refers to the eternal punishment of the wicked in hell. As to your question on Acts 2, we consider the three thousand were Jews.
126. 1 Corinthians 14:32
1 Corinthians 14:32 simply teaches that the spirit of the prophet was under the prophet’s control — that he was not compelled, as by some resistless force, to speak, but that he could wait, in calm self-possession, for a fitting occasion to speak. This is a most valuable principle, and one which ought to be deeply pondered. If it were fully understood and acted upon, it would preserve us from a quantity of mere fanaticism and absurdity.
127. The Foolish Virgins.
We cannot at all agree with the view of the foolish virgins presented in the extract you have sent us. To suppose, as the author does, that “they are real members of the real Church of Christ, that is, real subjects of converting grace,” is to contradict scores of the plainest statements of holy Scripture. We believe the foolish virgins represent that large class of persons who, though they carry in their hands the lamp of profession, have never had in their hearts the spirit of life in Christ Jesus.
128. Sin and Transgression.
Romans 5:13-14, teaches us, that although from Adam to Moses there was no law — no definite rule laid down, and therefore no formal imputation of sin in God’s governmental dealings, yet, inasmuch as there was sin actually existing, death reigned as a necessary consequence. We must distinguish between sin and transgression. In order to transgress, there must be a rule laid down; now, there was no such rule from Adam to Moses; but there was sin, and hence men died. Hosea 6:7 should be read, “But they like Adam have transgressed.” Israel was placed under a definite rule, and, like Adam, transgressed. This could not be said of any one from Adam to Moses. 1 John 3:4, last clause, should be read, “Sin is lawlessness” (anomia).
129. JOHN 6.
By the expression, “eating the flesh, and drinking the blood of the Son of man,” we understand simply living by faith in the death of Christ. The Jews looked for a Messiah who was to deliver them from all their enemies. Jesus teaches them, in John 6, that He must die, and that men could only live by His death. This saying proved a stumbling-block to many.
130. 1 Corinthians 3:17.
In 1 Corinthians 3:17, the apostle is speaking of ministerial labour and its results. If any man introduces that which destroys foundation truth, God will judge him. Solemn fact!
131. 1 Corinthians 5:11.
We would not, knowingly, meet at the Lord’s Table with a person keeping a public house. We are told in 1 Corinthians 5:11 not to keep company with a drunkard. What shall be said as to those who live by keeping the drunkard’s haunt?
132. Self-Judgment.
We quite agree with you in thinking that self-judgment finds its place in the antitype of the “bitter herbs” which were ever to accompany the passover. We do not consider it the only thing, but we do consider it one thing foreshadowed in these herbs, and, as you say, “a most needful thing in the present day,” as it doubtless has ever been. We long to understand somewhat of those “bitter herbs.” We are under the impression that they set forth those deep spiritual exercises which flow from an experimental entrance into the sufferings of Christ. Were these things better known, there would be less heartless levity, less cold formality, less sinful indifference in our celebration of the Lord’s Supper. If we more fully entered into the profound mystery of the cross and passion of our Lord Jesus Christ; if we knew more of the fellowship of His sufferings; we should be a very different people indeed from what we are, and our meeting at the Lord’s table would present a widely different aspect and tone.
133. Attitude in Prayers and Praise.
We do not know of any Christians who regard kneeling in prayer as “an imperative duty.” We should feel called upon to protest against such a notion. The New Testament does not lay down any rule as to bodily attitude, and we must say that when Scripture is silent, no one has any right to legislate. We certainly do like to kneel whenever we can. We consider it a suited attitude to express the reverential and devotional feelings of the heart. We are often pained to see people habitually remaining seated while prayer is being offered, and that, too, in cases where bodily health or want of space could not be pleaded as an excuse.
It seems to us to show great want of reverence and solemnity. It looks lazy and self-indulgent. We find our Lord kneeling in prayer. (Luke 22:41) We find the apostle Paul kneeling with the elders of Ephesus. (Acts 20:36) It is in every way a becoming posture; but when people undertake to speak of it as “an imperative duty,” we regard it as a piece of unwarrantable assumption. We have often found a quantity of self wrapped up in these little crotchets about bodily attitude in praying or singing, We never find persons of any spirituality or real breadth of mind occupied about such things. Our own feeling as to all such matters is this, let people have their crotchets if they will, let them kneel, or sit, or stand, as they feel led; but let them not attempt to force their crotchets or their attitudes as “an imperative rule” upon other people. If a man gives us a “thus says the Lord” we shall, by the grace of God, bow to it; but if it be merely a “thus says Mr. So-and-so,” we must take it for what it is worth.
134. The Man Christ Jesus.
As to the expression to which you refer, in Hymn 317, “He wears our nature on the throne,” we have always understood it to mean simply that our blessed Lord Jesus Christ is a real man, in every respect, sin excepted. We do not believe that the writer of the hymn meant anything else but that. Human nature, as seen in us, is vile and sinful Human nature, as seen in “the man Christ Jesus,” is pure and spotless; but, blessed be God, He wears human nature on the throne, else what should we do? We take it that the statement to which you object, and which, as you say, “the infidel threw back in your face,” rests on the solid basis of Hebrews 2:14. This we hold to be a grand foundation truth of Christianity, the which if a man does not believe he is not a Christian at all. We must beware of the tendency to make a man an offender for a word. There is far too much of this in the present day. It is quite right to be zealous and valiant for the truth; but it is poor work to be always hunting for heresy.
135. Zipporah A Type Of The Church.
We consider Zipporah a type of the Church in union with Christ, during the period of His rejection by the nation of Israel.
The End of Answers to Correspondents.
Down to Earth But Heavenly Minded 
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