p195 [To the same, later.] T Roberts, I do not attach especial importance to the immediate moment of the sealing;* merely if scripture ascertain it, it is always gain to know it, and I think it does this. I do not think the passages, already presented to me by others, offer any difficulty. Clearly it is because we are sons, that the Spirit is given us to cry Abba, Father, and we are sons by faith of Jesus Christ. But I do not think this passage says anything as to the moment at which, as its occasion, we receive it, but merely states the fact; nor does Ephesians 1. There it is on believing in the most general way in the direct statement, and when we come to "the gospel of your salvation," it rather confirms it; for what was brought to them was not the subsequent glories in which they were edified, but the fact of salvation, as previously in the same chapter - "redemption through his blood the forgiveness of sins"; as "the redemption of the purchased possession" comes afterwards. The presenting of Christ's Person as the great object of faith is all important. It is just what is wanting in modern gospel preaching
{*'My difficulty arose from Ephesians 1, where the sealing follows the reference by the apostle to the gospel of their salvation. If he there makes the sealing consequent upon the reception of the gospel of their salvation, it is clear that it is upon the reception of more than the knowledge of forgiveness of sins, as salvation would, I suppose, include in result our complete deliverance. … The "whom" would refer to Christ; but the gospel of your salvation being referred to seemed to convey more than merely faith in His Person or in Himself. Now in Galatians 4 the gift of the Spirit to us seems to be in virtue of our sonship, into which position we are brought by faith in Christ personally.'}

Flesh* is used in the New Testament for our sinful nature, as it works habitually through its lusts. So "flesh," "sin in the flesh," and "sinful flesh," are substantially the same, though it may be in different aspects and application; "the mind of the flesh" is also used, its bent, and purpose or object. Sin has a much wider sense - "who takes away the sin of the world," for instance, "to put away sin." But if we look at it in the sense of a nature and principle, it is the same as flesh. It is sin that dwells in me. "I know that in me, that is in my flesh, dwells no good thing." Christ "was made sin": here evidently it is not sin in us. Sinfulness is the state of the flesh and fleshly mind.
{*'How would you distinguish the flesh in us from sin in us; are they one and the same thing? In Romans 8:3, "sin in the flesh," "likeness of flesh of sin" - to what flesh is reference made?'
'In Romans 6:11, can I be said to be only dead to sin while I am so reckoning myself?'}

Being dead to sin is the calling and standing of every Christian. We are baptised to Christ's death. In Colossians 3 it is said, "Ye are dead, and your life is hid with Christ in God." In Romans 6, faith, or the exhortation of the apostle, takes this up - reckon yourselves dead: but this is founded on knowing that our old man was crucified with Him. It is in Christ we have died; 2 Corinthians 4:10 is the proper realisation of it, 2 Corinthians 4:11, God's dealings to test and make it good; only Paul could say, "for Jesus' sake."

As to baptising,* Christ did not send me to baptise, and we are under Paul's dispensation. All are in the dark as to baptism, and by, I believe, God's ordering; but baptising according to Matthew is, I apprehend, in the name of the Lord Jesus. I always use the words, expressing however specially the name of the Lord Jesus in connection with it, that it may be understood to be in His name. They are unprofitable questions. The only direction you have to baptise is Matthew 28; but this was from resurrection, not from ascension, and only Gentiles. Still you have no other intimation now, no more than a command to do it. Still it must be, from the practice we have, really in Jesus' name, and if this be expressed, all will be right. The question was raised quite in the early ages of the church. The Lord give us all more hidden life.
{*Query: 'as to the formula to be used in baptising? Some use Matthew 28:19; others baptise in the name of the Lord Jesus; another uses both the Matthew formula, and adding the name of the Lord Jesus.}

I have not much to tell you of work. Three ministers have come out since I came over here, and two small gatherings, but very weak, have been formed, and there is some earnest inquiry. Were I younger I might lay myself out more for work here. This is American work: some new gatherings round Boston, but I believe of emigrants. The native population is extremely difficult to reach; conscience has little power - activity, organisation, man. In most places grace is hardly known, and mostly opposed: a few old school Presbyterians hold it, otherwise I know none - the state of things deplorable. The teacher of the Sunday school teachers openly denies the resurrection: so one of the pastors here - everything as loose as it can be: only God is above it.

Affectionately yours in the Lord.

St. Louis, November 30th, 1872.

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