Question 8.-Please explain Heb. 13:10:"We have an altar, whereof they have no right to cat which serve the tabernacle." Does it apply to those in system ? S. H.

Answer.-The Epistle to the Hebrews, as its name would suggest, shows the contrast between Judaism and Christianity. A glance at the various subjects will show this. Prophets, angels, Moses, Aaronic priesthood, carnal sacrifices, the law,- are all contrasted with, only to give way to, the Lord Jesus Christ, who through His death and ascension to the right hand of God has displaced the worldly sanctuary and a worldly religion, to introduce His people into the presence of God in the joy and liberty of a spiritual worship, and to make them strangers and pilgrims here. The whole epistle shows that Judaism and Christianity are mutually exclusive. This is what the verse in question teaches. The altar is put for the whole system of Christianity founded upon the sacrificial work of Christ. Those who are united with Judaism-an earthly anticipative thing – have no right to claim any link with the spiritual heavenly fulfillment. The principle may, of course, be applied to any worldly system of religion which is but a feeble copy of Judaism. Care must be taken, however, not to press this in a harsh way, and to remember that the Lord has many who while outwardly linked with such systems are in heart separated from them, but lack knowledge and faith to "go forth unto Him without the camp bearing His reproach."

Question 9.- Please explain John 3:3, 5. Is it true that it applies only to the Jews and to their entrance into the kingdom of our Lord upon the earth, as Son of David ? J. N. G. W.

Answer.-The passage is by no means to be confined to the Jews, though it includes them (Ezek. 11:19). The expressions "kingdom of God" and "kingdom of heaven" are similar, though not exactly synonymous. The latter is used in Matthew, the dispensational gospel, and applies to all forms of the kingdom, to the admixture of evil introduced by the enemy, etc. (Matt, 13:) The term "kingdom of God" is more general, and often used in a moral and special sense, excluding evil in a way that the other term does not (Rom. 14:17, etc.). It is in this sense that the passage in John is used. When our Lord sets up His kingdom in power, He will then purge it, leaving only those born again to enter into the millennial kingdom. Meanwhile it applies now spiritually.

Question 10.-What is the scriptural way to treat one who conies to the breaking of bread, an entire stranger to every one, and who desires to break bread with us?

Answer.- The breaking of bread is the expression of the fullest fellowship, and fellowship is always intelligence. We must know a person before we can know he is a child of God. If we received him otherwise, there would be no fellowship and no exercise of care or responsibility. Receiving means the fullest expression of confidence:how could we have that in one with whom all were unacquainted ? One in a right state of soul would readily recognize the propriety of this, and would not force himself upon the consciences of the Lord's people. In this connection it might be well to suggest greater care in the matter of giving letters of commendation to those going where they are not known. If we realize our responsibility in this we will be careful to see that the letter is never omitted.

Question 11.- What is the scriptural way to receive one we are well assured is a child of God, untainted with moral evil or false doctrine, but who is connected with some denomination ?

Answer.-Ecclesiastical knowledge is not a test of fellowship, but godliness in walk, doctrine, and association is. We could not refuse one connected with an evangelical denomination, simply for that reason. Our responsibility would then begin, and we should endeavor to enlighten him and lead him to separate in heart from that which is unscriptural. It must be added, however, that since the inroads of infidelity, under the guise of Higher Criticism, and of false doctrines of various kinds, especially denials of future punishment, much greater care must be exercised. We must guard, on the one hand, from a mere rigid exactness-"he followeth not with us" ;-and, on the other, from a looseness which would speedily quench the lamp of testimony, and reduce all to the level of that which surrounds us.