deepest exercise of soul, without the peace and rest which the sealing of the Holy Spirit gives. "And he was three days without sight, and neither did eat nor drink." (Acts ix.) But we return to the main point before us. WATCHING FOR THE MORNING. "I AM watching for the morning, I am watching for the morning, So dimly seen below. I'm a stranger and a sojourner, But I am watching for the morning; Oh! when will morning come, They call me strange and gloomy, I will get me to the mountain, I hear their note of warning, CORRESPONDENCE. 36. "A Sunday School Teacher." You must act before the Lord. No one can, or ought to, interfere with conscience in anything. 37. "H. B. G.," Berks. We do not see how a man can be "safe" unless he is "saved." It seems to us a distinction without a difference. We can understand a person's being safe or saved without knowing it, or having the comfort of it; but you say, "I do not allude to one's own apprehension of salvation." Again, if a person has "life" he must have "salvation." We cannot see the value of such distinctions. As to repentance, it most certainly ought to be preached. Did not Paul preach it? And if he preached it, why should we omit it? 38. "S. T. R.," Norfolk. The life of faith is a holy mystery. Let nothing induce you to take yourself out of the place of entire dependence upon the living God. He may see fit to try your faith; but in the end all will be victory. 39. "Delta," Carrick-on-Shannon. It is entirely a question for individual conscience. We do not feel it to be our business to lay down rules for christian conduct. Where scripture is silent we have no right to speak. If you can engage in the business you name, with a good conscience before God, then "go in peace." 40. "J. W. M.," London. Procure a little tract entitled "Hints and Suggestions as to the Lord's Supper, and those who partake of it." To be had of Mr. Morrish, 24, Warwick Lane, Paternoster Row. 41. "H. D. A.," Southsea. In order to give an opinion in the case you name, we should know both sides of the question; and even though we were made acquainted with all the facts, we could not introduce such matters into our pages. 42. 66 "W. T.," Tamworth. We do not consider that there is a typically mediatorial thought" in 1 Kings viii. 30. We believe that Daniel (chap. vi. 10) was carrying out the principle contained in Solomon's words, when he opened his window and prayed toward Jerusalem. It was faith owning God's centre, when all seemed lost and gone. Unbelief might say, "Of what possible use can it be to pray toward a city in ruins, and a temple burnt to the ground?" Faith's answer is very simple. Jerusalem is God's centre for Israel's twelve tribes; and though, for the present, it is set aside, yet faith always acts on the unchangeable word of God. There is something very fine and very instructive in Daniel's conduct. He not merely held truth in the back of his head, as we say, but carried it out, practically, in the face of the lions' den. He might have closed his windows, and drawn the curtains, and prayed in secret, and spared himself. But no: his prayer was governed by the truth of God. The dust of Jerusalem was precious to God, and it was precious to Daniel also. God will yet gather His people Israel around that grand earthly centre. Jerusalem shall yet shine forth in splendour and brightness, and the house of the Lord shall be there in greater glory than ever. 43. "E. M.," Clifton. There are three distinct classes spoken of in the New Testament, namely, "the Jew, the Gentile, and the Church of God." Now each class has its own special sphere of blessing-all, most surely, founded on the atoning death of Christ-the only possible channel of blessing to any one. The Jew will have his place; and the Gentile will have his. While, in the Church of God, there is neither Jew nor Greek, but Christ all and in all. 44. "A Distressed One," London. Your case interests us deeply. We do not think that Hebrews x. 26-29 refers to one in your state of soul. What you really want is to see yourself a thorough bankrupt in everything, and to find your all in Christ. You have not, as yet, fully accepted the verdict of God against yourself. This is a great point in the soul's history. You are occupied with yourself, and so long as this is the case, you must be miserable. You will never get anything good in yourself. Your works, your feelings, your experiences-everything, in short, of your own must be let go. God wants you to find your rest and satisfaction where He finds His, and that is in Christ; "who of God is made unto us wisdom, righteousness, sanctification and redemption." 1 Corinthians i. 30. 45. "G. R.," London. Thanks for the leaflets. 46. "R. G.," Gateshead. Such questions do not fall in with the character of this Magazine. We are determined, by the grace of God, to avoid all such, and to confine ourselves to the work to which we feel God has called us. Questions bearing on the real need of souls, the spread of truth, and the progress of the Lord's work, shall, we trust ever receive our attention. As to all other matters, it is useless for any one to trouble us with them, as we shall most surely leave them unnoticed. 47. "J. P.," Berks. We have no sympathy whatever with your friend's objection to that charming little hymn, "Around the throne of God in heaven," &c. It seems he objects specially to the expression, "Singing, glory," &c. But might not the same objection be urged against the parable of the rich man and Lazarus, in Luke xvi.? There we read of one lifting up his eyes and seeing Abraham afar off and Lazarus in his bosom; and, moreover, we are permitted to listen to a conversation between the rich man and Abraham, in which the former begs that Lazarus may be allowed to dip the tip of his finger in water and cool his tongue. If all this be tried by the rigid literality which your friend has brought to bear upon our dear little Sunday School hymn, a number of questions might be raised. The fact is, dear friend, there is a largeness, a simplicity, an unshackled freedom in the way of the Spirit of God in scripture, very far removed from the narrowness and hair-splitting of which, alas! one sees so much just now. Look at Revelation vi. 9, 10, and what do you find? "The souls of them that were slain," &c. And what are you told concerning them? That" they cried with a loud voice." Is there not as much ground for objecting to "souls" crying, as to the children "singing?" It is all right enough to be jealous for the truth of God; but oh! may the good Lord preserve us from the desire to make people offenders for a word, and to find heresy in mere expressions where nothing but edification is really sought or intended. As regards the sweet little hymn to which your friend has objected, we can only say we have sung it scores of times, and hope to sing it again. May the Lord bless you in your Sunday School work! Let nothing, we beseech you, damp your ardour therein. It is a most blessed work; but it needs largeness of heart and breadth of mind to succeed in it. 48. "S.," East Lothian. 49. "L. H.," Bristol. doctrine is very sound; but muster. Not yet. Thanks for the lines. The the poetry would hardly pass 50. "E. H. S.," Liverpool. Your note, with the enclosed lines, has come to hand. THE TWO ALTARS. (Exod. xx. 24-26.) "An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee." If aught could enhance the value, or add to the interest of this passage of scripture, it is the context in which it stands. To find such words at the close of Exodus xx. is something which must strike the thoughtful reader. In the opening of this chapter, we find God speaking from the top of Mount Sinai, and laying down the law as to man's duty toward God and his duty toward his neighbour. This law is published amid thunderings, blackness, darkness, and tempest. "Thou shalt do this ;" and "thou shalt not do that." Such are the terms in which God speaks from the top of the fiery mount. Thus is He compelled to erect around Himself, and around His rights, certain barriers, in order to keep man off. And, in the same way, has man to be kept from infringing the rights of his fellow. 66 There are Quite the Thus much as to the opening of Exodus xx. no such words here as, "I will come unto thee." reverse. The word was, "Beware lest thou come unto me." (See Exod. xix. 12, 24.) It was impossible for man to get to God by way of law. The barriers that were placed around that palpable mount were insuperable to man. 'By works of law shall no man living be justified." Under the law there is no possible way of access to God. "Keep off"" is the stern utterance of the entire legal system —the expression of the very spirit and genius of the whole Mosaic economy. Nearness and liberty are unknown under the law, and cannot possibly be enjoyed by any one on legal ground. Hence, then, we may safely say-and we say it with reverence-Jehovah was not at home on the top of mount |