Ques. 17.-Does Scripture teach that regeneration can take place in infancy? Would John Baptist's case "filled with the Holy Ghost from his mother's womb" be an illustration of this, and if so would it be exceptional?

Ans.-It would seem that the prediction as to John the Baptist in Luke 1:13-17, does not raise the question of New Birth, but refers to his fitness for service as a prophet-the forerunner of Christ. He was to be a Nazarite and filled with the Holy Ghost from infancy. This expression is used in connection with prophetic gift twice again in this chapter, vers. 41, 67; of the disciples at and after Pentecost (Acts 2:4; 7:55; 9:17; 13:9). The general meaning seems clearly to be that the person thus " filled " was entirely under the guidance and control of the Holy Spirit. We think that even in Acts 2:4, the filling with the Spirit is in connection with the speaking with tongues and prophesying, though of course the baptism by the Spirit took place at the same time. John Baptist was a chosen vessel of the Spirit from infancy specially raised up for that purpose. That he was also a regenerate person we do not question, but Scripture does not say when and how.

However, of one thing we maybe certain; Scripture always links New Birth with the Word of God (John 3:5; 1 Pet. 1:23; James 1:18). It would be dangerous, therefore, to separate them, and particularly so to teach that infants are sometimes regenerate from birth. Very early, thank God, He can speak to the child and faith should expect it. The question of the salvation and consequent regeneration of those who die in infancy is not one which touches man's responsibility, and therefore is not enlarged upon in Scripture. Of course such are saved.

Ques. 18.-Please explain 1 Pet. 3:18, 19. In what manner were the spirits in prison preached to? Did Christ preach to them Himself? If so when? What is the prison spoken of? Also in ver. 21 please explain how baptism saves.

Ans.-The spirits are now in prison (the place of confinement of the lost). When they were men upon the earth, in the days of Noah, Christ preached to them by the Spirit ("My Spirit shall not always strive with man ") through Noah. We have a similar expression in 1 Pet. 1:11, "the Spirit of Christ which was in them." The connection shows that we are to expect suffering during the absence of Christ, personally, from earth, that He suffered even to death, as to His flesh, but He has been raised up and now by His Spirit in us sustains us just as He did Noah in his lonely testimony before the flood-times similar to the present in many ways. As Noah was saved through the water -reached safety on the other side of the flood in the ark-so baptism, figure of death, is likewise a figure of salvation through the death of Christ, who is now risen and glorified, and thus in reality, not in figure, gives us a good conscience. We know we are saved because Christ is risen.

Ques. 19.-In 1 Tim. 5:9, "Let not a widow be taken into the number under threescore years old, having been the wife of one man etc.," does the term "into the number" convey the thought that she was not to be taken upon the list of widows to be cared for by the Church unless she answered to the above qualifications, as well as being without relatives responsible as well as able to maintain her (vers. 4, 16), or was there some other number referred to? Has Acts 6:1-6 any reference to it? And would it preclude the thought of caring for widows anywhere under the age of threescore ?

Ans.-"As we have opportunity, let us do good unto all men, especially unto them who are of the household of faith" (Gal. 6:10). This would include widows of any age who were in need-such as we have in Acts 6:On the other hand it was apparently customary in Judaism for the younger widows to return to their father's house (Gen. 38:11; Lev. 22:33; Ruth 1:11-13). This seems to be the ground of the apostle's caution to distinguish cases, and to let none be a burden to the assembly, who could be provided for by their families. The limitation of age seems to be connected with the formal enrolment of aged persons, who were not merely beneficiaries, but formally recognized as ensamples to the younger women, who by their godly walk and judicious oversight would be of special help (Titus 2:3-6). Such persons should be of mature years, with the experience which a faithful performance of a mother's duties, and of Christian hospitality would have given. Younger widows were unfitted for such work, not merely because of their forsaking it and thus giving occasion for reproach, but because of the temptation, to which they would be more particularly exposed, of mere gossip and visiting without conscience. While not exactly of an official character, these elder widows were formally recognized. We might add of what immense value are such women in the Church to-day. We have no formal enrolment and do not need it (we have no Timothy’s to enroll them). "Mothers in Israel," visiting the sick comforting the sorrowing, counseling the younger women-how beautiful is such a service, even when it flows from a lonely heart and a dependent position. May God awaken the elder sisters to this lovely and needful work.

Ques. 20.-Were the "garments of glory and beauty " worn by Aaron his ordinary dress? Lev. 16:shows clearly that he never entered the holiest in them, but as the white linen garments were to be worn on that occasion, and then to be laid aside, vers. 21-23, what other garments had he to put on? Ex. 28:30 seems to teach that he must have worn them continually. What garments are referred to in Numb. 20:28? The white linen garments seem to have been worn only upon the day of atonement.

Ans.-We agree with our correspondent, that the garments of glory and beauty were the ordinary dress of the High-Priest, most certainly whenever he was engaged in priestly service- save for special reasons on the day of atonement. The beautiful typical teaching of these garments would bear this out. For atonement absolute spotless sinlessness was the great essential, hence the white linen:in priestly service our great High-Priest wears the varied characters shown in the garments of glory and beauty. The garments referred to in Numb. 20:28 were evidently the holy garments of glory and beauty. See Ex. 29:29.

Ques. 21.-Is it scriptural to say that Christ's Spirit went to the Father, His soul to Hades, a different place (called by some the bowels of the earth) ?

Ans.-"To-day shalt thou be with Me in Paradise." "Father into Thy hands I commend My spirit." Christ was with the Father in heaven:His body in the grave.

Ques. 22.-Can we separate soul and spirit after death?

Ans.-We can doubtless distinguish, but never separate soul and spirit.

Ques. 23.-What is Hades? the bowels of the earth? or the whole unseen world as contrasted with that in which we live?
Ans.-Unquestionably it is the whole unseen world, including both saved and lost. See Luke 16:23; Rev. 20:13, 14 for the lost. Acts 2:27, 31 for our blessed Lord. It answers to Sheol of the Old Testament.

Ques. 24.-What does "the lower parts of the earth " refer to? Eph. 4:9.

Ans.-To the grave. He first died before He ascended-that He might be our Head in redemption.

Ques. 25.-What does Eph. 4:8, " He led captivity captive " refer to-the overcoming Satan and the principalities and powers with him, as in Col. 2:15; or was it as some teach "Christ going down to Sheol or Hades and bringing up Old Testament saints with him and leading them up to Paradise?

Ans. -Most unquestionably the former. He led captive, captivity. There is the thought of conquest, victory over a foe. Satan seemed to triumph-"the power of darkness " to prevail, but at the moment of apparent victory-nay by the cross itself Christ triumphed over Satan's hosts-He bound the strong man.

The views as to Hades opposed in the above questions are, we are persuaded, most unhealthy and unscriptural. What shall we say of a doctrine that would sunder our Lord's person and put His Spirit in heaven with the Father and His soul-the desires and affections-in Hades? or of the Old Testament saints having been shut up in the bowels of the earth till liberated by our Lord's going down and leading them out? Such views are not merely unscriptural, but devoid of sobriety-well nigh grotesque. They may serve to pander to a morbid curiosity, but they misrepresent the grace and power and goodness of God. We trust beloved brethren will be kept in all simplicity, not occupied with that which cannot be to edification, and which distorts the precious truth of God. We are therefore grateful to our brother for calling attention to these "unlearned questions" that all may be warned against them.