1878 2 The word didaktikos is not the gift of teaching, properly so called; it means suitable to communicate the truth he might have. It is a practical qualification as all the others, not a specific gift. What confirms in this is – 2 Timothy 2:24, where it is among the qualities characterising the manners to the Lord's servant, us voiding foolish questions, and dealing with souls for their instruction. (1 Tim. 3:2; Titus 1:9.)
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1878 64 Deuteronomy is a recital to the people, not simply a reiteration of the commandments. Hence in its solemn reference to the commandments the addition of motives, which clearly are no part of the commandment. Unbelief is blind, as well as bold and bad.
Bible Witness And Review. Vol. II.
1878 64 (Just published.)
1. The Atonement, with a Review of Dr. Waldenstrom.
2. The Atonement, as set forth in the Old Testament.
3. Examination of Mr. J. S. Mill's Logic.
4. Examination of Mr. Jukes' "Restitution," etc.
5. Brief Expositions and Spiritual Meditations.
6. Modern Phases of the Church — Sardis.
7. The glory of God with Abraham, etc.
8. The sufferings of Christ.
9. Purchase and Redemption.
10. Biblical Annotations.
11. Epistolary Communications.
True Stories of God's Servants.
John Wesley, by Frances Bevan.
1878 160 Second Edition Revised.
Advantage is taken of a new issue to recommend this interesting work to every christian household. It is well that souls, especially the young, should know what grace has wrought in days gone by, and none the less because the present state of the Methodist Society so little answers to the simplicity and unworldly devotedness of the past. Here too the young will have the guiding help of one who has known how to combine a genial appreciation of what was of God in the movement with an adequate discernment of Wesley's grave defects. The publisher has brought it out at a very moderate price.
To Correspondents.
1878 176 Acts 5:31, Acts 17:30, Romans 2:4. — "Ens" is quite right. To say that the command to believe and repent belongs to and flows from the law is not scriptural, but the fruit of theology. Others in their desire to set forth the freeness of grace, have fallen into the Sandemanian trap of denying the distinctively moral character of repentance, and thus reduce it to a changed mind about God. Whereas grace works so that in faith the eye of the soul looks to Christ as the Saviour, and in repentance that eye looks at self and judges what it is and has done as before God. Faith and repentance are inseparable: if one is divinely given, so is the other; if the repentance is human, the faith is no better.