Q. 14.-"Would you explain the meaning of the Savior's words in Luke 22:36-39, concerning the wallet and the swords ? Does ' It is enough' refer to the conversation, or the swords ?"

Ans.-The Lord is preparing His disciples for a different state of things, now that He is definitely rejected, from that which they had found when sent out by Him at the beginning (Matt. 10:9, 10). Then, they were on a mission to Israel only, seeking out the " worthy " ones; now, to go forth in the face of a hostile world. They were to be prepared, therefore, for rejection, carry their own provision, and arm themselves against opposition. But He speaks figuratively, and when Peter would use the sword rebukes it with the assurance that " all they that take the sword shall perish with the sword "-words which forbid the literal sense. Nor could " It is enough" apply to the swords, if each of the disciples was to be armed with one:rather, He means, "That is all I can say now; by and by you will understand." For "the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds." (2 Cor. 10:4).

Q. 15.-"Does Luke 16:9 apply to the Church?" Ans.-It is a general principle, and always applicable. " That they may receive you" is equivalent to "that ye may be received;" and verse 25 is the same carried out. The rich man had made his riches his enemy instead of his friend,-had taken his good things in the present life, and was not received, but shut out. Of course this might be taken in such a way as to deny the gospel, but the gospel does not set aside the truth that it is "they that have done good " who come forth " to the resurrection of life;" it explains how alone there can be any such.

Q. 16.-" What is the difference between giving money as they did in Israel for ' a ransom for the soul,' and similar things in Romanism ?"

Ans.-Romanism is essentially Judaism, but to go back to it when God has set it aside is, in principle, apostasy. It is one of the enemy's most successful devices to bring in that which was once of God to displace with it the present truth. And the thing thus brought back will always be found to be really different from what it was as given by God:it is now impregnated with falsehood, a fatal heresy. So it is in this case:the atonement-money in Israel was a figure of redemption, for us entirely done away; we "are not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ." (1 Pet. 1:18). But in Israel therefore (as the apostle says of the sprinkling of blood, etc.), it was never supposed to have virtue beyond death, or for the real cleansing of the soul before God, but only an external "purifying of the flesh" by which they held their place among the people of God, but the conscience was never set at rest. '(Heb. 9:10-14). And its being called "a ransom for the soul," must not make us think of " soul" in the ordinary sense now. The "soul," in the Old Testament, often stands for both the "life" and the "person." Balaam's "let my soul die the death of the righteous" (Num. 23:10) is only an emphatic " let me die."

Q. 17.-" Is there a difference between being ' reproached for the name of Christ,' and ' suffering as a Christian ? (1 Pet. 4:14-16.)"

Ans.-The latter is more comprehensive, I should say; but that is all.

" Q. 18.-At what time does judgment begin at the house of God (1 Pet. 4:17)? and is the house of God here what it is in 1 Tim. 3:15? "

Ans.-The house of God and the people of God were in Judaism quite distinct:only in Christianity are they identified. Here it is the people of God upon whom judgment comes as chastening in this present life, that they may not be condemned with the world (1 Cor. 11:32), for God must be holy as well as gracious. Judgment begins here with the saints of God:what will it be for the ungodly then, upon whom it rests in eternity ?

Q. 19.-"Are there any other than the three classes, 'the Jew, the Gentile, and the Church of God'? Is the house of God the same as the Church of God ? "

Ans.-The Church of God in its relation to God is His house, -to Christ, His body. The three classes spoken of by the apostle clearly embrace the whole world:he supposes none other to whom to give offense.