CORRESPONDENCE.

95. "H.," Rotherham. We have, in some former number, replied to your question. We believe that Matt. xxviii. 19 furnishes the proper formula for christian baptism. We are not aware of any subsequent revelation on the subject. "In the name of the Father, and of the Son, and of the Holy Ghost." Here we have the full revelation of the Godhead-the true foundation of christian doctrine. We see no reason for departing from the form of words prescribed by our Lord Jesus Christ. Is not His commandment more binding upon us than the example of any or all of His servants?

96. "J. D.," Newcastle-on-Tyne. The "Synopsis of the Books of the Bible" would help you. Also "Lectures Introductory to the Gospels," and on "the Epistles of Paul." To be had of our Publisher or through any bookseller.

97. "G. S. H." John x. 17, 18 contains a direct reply to your question.

98. "S. A.," Crewe. We cannot agree with your friend in his thoughts as to the breaking of bread. The word used in every instance, to express the act of "breaking" is kλaw, which, if we are to be guided by Liddell and Scott, never means "to pierce." In short, we can see no sort of sense or meaning in the notion to which you refer. It seems to us utterly baseless.

66

99. "R. O.," Bengal. We take it that “the doctrine” mentioned in Romans xvi. 17 is contained in the previous part of the epistle.

100. "J. C.," Near Stonehouse. It is often very needful in giving out hymns at gospel preachings, to offer a word of caution to those present in order to exercise their consciences as to what they sing. But at a meeting of Christians, we should deem it out of place to occupy time in expounding hymns. We must, however, beware of laying down iron rules. Let us cultivate simplicity and largeness of heart.

101. "J. C. M.," Liverpool. Ephesians ii. 22 contemplates those who were really builded together for an habitation of God through the Spirit. All true believers are living members of the body of Christ-living stones in the temple of God. Mere professors are neither the one nor the other. We must not confound the "Body" of chap. i. with the "House" of chap. ii.

102. "H. S. B.," London. Thanks for the lines. As to your first question, it might be well to ask the persons who use the language to which you refer what they mean by it. It certainly is possible to be occupied with mere doctrine apart from Christ; and this, perhaps, may be what is meant. But we greatly fear that spirit of fault-finding, which leads people to pick holes in every thing and every one except themselves. If we prayed more and talked less, we might be the means of doing some little good in our day and generation. We generally find that the fault-finding, hair-splitting generation are not the most blameless in their personal ways. The loudest talkers are generally the lowest walkers. Galatians vi. 7 may contain an answer to your second question. It is a solemn enactment of God's moral government. But grace can restore the soul, and lift us into higher communion than ever, as in Peter's case. We must distinguish between grace and government.

"These my

103. "A Babe," London. Luke xix. 17, 19 refers to those who, during Christ's absence, have served Him according to their ability. Matthew xxv. 34 refers to those nations who shall receive the messengers sent to them just before the opening of the millennial kingdom. These are "the sheep.' On the other hand, "the goats" represent those nations who shall reject the messengers. brethren" are the messengers who shall, as we believe, be from among the Jewish people. The Church is not in this scripture, though we know from other passages, that she will be associated with the Lord Jesus in all His glory and in all His doings. We do not at all view Matthew xxv. 31-46 as a general judgment. It is the judgment of the living "nations," before the millennium, as Revelation xx. 11-15 gives the judgment of the wicked dead, at the close of the millennium. The Church is not in either scene for judgment, for the simplest and most blessed of all reasons, her judgment is past and gone. Matthew xvi. 28 refers to the transfiguration. The "some standing here" were Peter, James, and John. The saints slain during the tribulation shall have part in the first resurrection. Excuse our hasty reply to questions so interesting-questions, by the way, which we should hardly have looked for from one signing himself "A Babe." The Lord make us all more truly babe-like!

104. "G.," London.

Your case is a very serious one; but not beyond the reach of God's restoring grace. You will need to judge yourself thoroughly before God. We

fear you have never had a right sense of the evil of your nature. Still, you have to do with infinite and everlasting grace-with mercy which stretches from everlasting to everlasting-with blood that cleanseth from all sin-and with a High Priest who is able to save to the utmost. May God, in His rich mercy, restore your soul and keep you from falling again!

105. W. D. C." You must, at all cost, seek to obey your Lord, and keep a conscience void of offence. Look to Him for strength to do His holy will. He will make your way plain, if your eye is single. Beware of tampering with conscience!

106. "A Weak Believer," London. Philippians ii. 12 does not refer to eternal salvation; that, blessed be God, is infallibly settled and secured. But then there were difficulties, dangers, snares, and temptations surrounding the Philippian saints; and, when the apostle was with them, they naturally looked to him, and depended upon his wisdom, experience, and spiritual power. He therefore writes to them, exhorting them, in his absence, to work out their own salvation or deliverance, in the confidence that it was God who worked in them for the accomplishment of that end.

107. "F. B.," Leeds. We trust you will kindly excuse our not answering your question. It is our fixed purpose to avoid all questions involving strictly local and personal matters. They do not suit the pages of a Magazine designed for general edification. Our friends will greatly oblige us by refraining from sending us any such questions. 108. "S. N. R.," Waterloo. You surely must have made a mistake, dear friend, in requesting an answer in our October number to a communication bearing date the 27th of September. The fact is, your letter barely reached us in time to be noticed in our issue for November. We feel assured that there are roots in your heart which God is seeking to reach by the severe discipline through which you are passing. Wait on Him. Seek to go through the trial with Him, and you will most surely reap a rich harvest of blessing. Look at Hebrews xii. 1-11. Here you find three ways of meeting discipline. You may either despise it; or faint under it; or be exercised by it. It is the last that yields the peaceable fruits of righteousness. You have our hearty sympathy and prayers, beloved friend. May God sustain and comfort you!

THE SALVATION OF GOD.

(Part ii.)

HAVING, in our leading article for last month, dwelt a little on the meaning, force, and value of the word " salvation," we shall now proceed to the question which forms the second part of our subject, namely,

WHO SENDS IT?

The answer to this question presents God in that character which, above all others, suits a lost sinner, and that is as a Saviour-God. Moreover, it assumes that man has been proved a total ruin-a hopeless wreck; that he has been weighed in the balance and found wanting; and that God is no longer looking to man to produce aught in the shape of righteousness-no longer proving and testing him in order to see if anything good could be got from him. In a word, the very fact of God's sending salvation to men proves, beyond all question, that men are in an utterly undone condition. If man be not lost, he does not need salvation. He might need help; but this latter is not what is sent, nor is it what we want. It is quite a mistake to say, as people sometimes do, "With the help of God, I hope to be saved, and get to heaven." If God be only a helper in the work of salvation, then it follows that man can cooperate with God in that great work, which were not only a fatal error, but a blasphemous presumption. What! God and the sinner on the same platform, both working together to the same grand end--man's salvation? Far away be the monstrous thought! No, no; God is alone in the work. Man is the material to be wrought upon—man in the condition of a lost one-needing not merely help, as though he could do a little; but needing full salvation, as one who can do absolutely nothing.

Is this weighty point fully seen? Does the reader see it? Does he see it in its application to himself? The volume of God teems with evidence in reference to it.

Every age of the world's history, every stage of man's history, from Paradise to Calvary, every dispensation of God, every economy under which He has ever dealt with man— all goes to prove, with overwhelming power of evidence, that if God was to do anything at all for the sinner, He must save, and not merely help him. Help might do for those who are weak and defective, or astray; nothing but salvation could avail for those who are hopelessly lost.

Blessed for ever be the God of all grace, this is exactly what He has sent. 66 The salvation of God is sent to the Gentiles." What divine power, what infinite fulness, what exhaustless depths are in these few words! They present a margin sufficiently broad for the insertion of all that God was pleased to do for us poor lost sinners. That blessed word salvation embraces in its mighty compass, not only all that we are saved from, but all that we are saved to, and what we are saved by. For, let it never be forgotten, that the glory of God is bound up in the salvation which He sends to us. This could not possibly be if man had to contribute the weight of a feather, or co-operate to the extent of the movement of an eye-lash, in the matter of salvation.

This is a point of immense interest and value, and one eminently calculated to strengthen the foundations of the Christian's faith, and to lift him beyond the reach of every doubt and every fear. God's glory is at stake in the salvation which He has wrought out for us and sent to us. What strength is here! What comfort and consolation! What peace and liberty! What courage and confidence! Nothing can exceed it. If a single flaw could be detected in the salvation of God-a single thing defective -a single point unprovided for-the slightest possibility of failure, from first to last-from the moment when the soul first tastes the sweetness of divine grace, until it bathes itself in the very fulness of divine glory—if it were possible that a saved soul could be lost-if a