any man or woman make, if divine faith | Ananias and his wife, who could both be wanting, it is in God's sight no better agree in hypocrisy, and without a jarring than sin (Rom. viii. 8; xiv. 23; Art. XIII. note went to hell together (Acts v.). So of Prayer Book). It is the root of all did Ahab and his wife agree in sin until those abominations spoken of in the 14th swept off into eternity (1 Kings xxii. 34; to the 16th verses, and an unbeliever in 2 Kings ix. 30). See what concord there the Lord Jesus Christ is no nearer heaven was between that happy pair, who could than the idolatrous Chinese, or the har- both unite heart and soul to receive and dened infidel, for "He that believeth not provide for a dear servant of God. There shall be damned," whether a moralist or was no discord, all was well; yes, well, a profane son of Belial. The solemn even when her dear son was stretched out warning here given was to show the mise- in death. Oh, who can count the advanrable results of such proceedings. Paul tage of such a blessed union? (See 2 Kings says, "What fellowship hath righteousness iv. 8-26.) Another happy pair is spoken with unrighteousness?"-none, for in every of in Acts xviii. 26. Both felt deeply inblood-bought and heaven-born soul there terested in the cause of Christ, each takes is a holy, righteous principle given, which a part in helping to do good, and assisting forbids, yea, keeps him from sin; such the ministers of the gospel ; yea, they would cannot sin, being born of God (1 John venture their own lives for it. There was iii. 8). There may be every qualification no discord; a divine power wrought a for the things of the body, yea, every work on their souls enabling them to will virtue as far as attainable in this life; yet and do. Both for Christ, none for Belial. after all," The carnal mind is enmity against God: it is not subject to the law of God, neither indeed can be" (Rom. viii. 7; 1 Cor. ii. 14). On which side soever this may be, there is no soul union, there is secret enmity against those things so dear to a child of God. A second reason is, "What communion hath light with darkness?"-none at all: as it is impossible for darkness to remain when the beams of the sun dart into the window, so there can be no communion between a living and a dead soul; the persons may dwell together, and, as far as domestic care is concerned, everything goes on well; but when God and Christ, heaven or hell, become the subject, the heart is gone, like darkness before the sun (Ps. lviii. 3, 4, 5). A third reason why there should be no unequal yoking was, because there can be no concord between Christ and Belial: and surely there is none. Discord may be justly written upon many a forehead: for example, see Job and his wife-" Curse God, and die." "The Lord gave and the Lord hath taken away, blessed be the name of the Lord." Was there ever more discord than this? Look at meek-hearted Moses: God calls him his faithful servant (Num. xii. 7, 8), bis wife calls him a bloody husband; and who can tell the sorrow of those dear men of God, because of this? How common it is to hear reproachful and perverse railings from ungodly wives and husbands! Notice a fourth reason why,-because believers cannot agree with infidelity. Now whoever rejects God's revealed will is an infidel; and there are thousands rejecting it in these days. Those great and glorious doctrines of Jehovah, which as so many stars adorn the Bible, are fought against; the grand scheme of redemption by the blood of the Lamb, securing the salvation of the church by magnifying the law of God, and enduring the wrath of justice, to the end that not one of the elect should ever perish,-these precious truths are abandoned by many now-a-days; and sure I am, that while these doctrines are denied, there can be no partakers heartily with those that love them. Where free-will and creature merit is set up instead of the finished work of Jesus Christ, I say, let a heaven-taught soul yoke with such, and, if grace prevent not, their distress is certain. The last reason for keeping separate is (verse 16), because there can be no agreement between the temple of God and idols. We need not go to Athens to find idolatry; here is plenty of that. It is not a statue of stone; it is the god of this world; it is a serving the creature more than the Creator, who is God over all, blessed for evermore. Whatever is beloved more than God is the idol. Those that make a saviour of any one thing but " the Christ of God,"—yea, I say, whoever, either in whole or in part, trusteth to anything but that salvation which originated in God the But when the heart is not changed, al-Father, brought to light by the death of though there may be a great profession, his Son, applied by the Holy Ghost, supthey will not disagree, as in the case of ported and carried on by the power of the Father, the intercession of the Son as Advocate, and the Holy Spirit as soulquickener and sanctifier, independent of any mortal power,-such an one is an idolator. "Some," as David says, "trust in chariots, and some in horses," and some now trust in creeds and forms, the work of men; but, if it is not according to God's word, it is because there is no light in them that teach it (Isaiah viii. 20). What agreement can there possibly be between a temple of God and these? Now every heaven-born soul is a temple of God (1 Cor. iii. 16, vi. 19). In him dwells the Spirit of the living God; by Him the soul is enlightened, led, taught, comforted, and sanctified, so that there is a perfect hatred to all sin, and such cannot sin (practically), | because it is born of God (1 John iii. 9). How then are such to agree? Impossible. "Can two walk together except they be agreed" (Amos iii. 3)? Who would like to live all the days of his life in a tomb? Spiritually, every one who marries a dead sinner, man or woman, has chosen to abide for life (unless sovereign grace interpose) in a very suspicious place; besides the guilt of breaking God's revealed law, bringing his displeasure upon themselves. God told his people the Jews, that if they persisted in marrying in this way, He would not drive out their enemies, but allow them to remain to be their tormentors (Josh. xxiii. 13). And who knows but the persecutions, trials, leanness, and wretched lukewarmness of our churches now, is not the result of their being mixed up with unbelievers in marriage? I look at all these laws as binding, or Paul would not have given such solemn charges against it. I have witnessed the truthfulness of God's word on the part of those whose hap was to be unequally yoked together; yea, for more than twenty-three years I have observed those unhappy results. There cannot be any real, unfeigned agreement in the things of God. Oh, how often has the poor child of God to weep and mourn alone! how often is he (or she, as the case may be) obliged to sigh while under the sound of the Gospel! Oh, that my dear husband, my dear wife, was here to-night, how glad I should be to see him listening with delight to those blessed truths! But, alas, alas! where is he? Perhaps at the ale-house, drinking, gambling, swearing; perhaps at midnight he will return. Oh, I dare not say a word, or I skali be a faise Methodist; and who can sit happy, though in God's house, with these things rushing into the mind? But perhaps he may be a moralist; yet even then there is no divine tie to bind soul to soul; no relish for a pure, vital, Christexalting, God-glorifying religion. If a formalist, then a round of duties is enough; a profession that will keep pace with the gocd-will of the world, and the avoiding of the offence of the cross of Christ, is all that is desired (John xii. 43). Or it may be, it is one whose head is stored with sound doctrine, one who has a keen eye and quick ear, who believes in the letter about predestination, effectual calling, baptism, &c., but whose heart is still at enmity with a holy life (Matth. vii. 21–23). With such there can be no agreement with a temple of the Holy Ghost. How common it is to see children of God following their dear Lord by baptism, while their companions for life stand by and gaze and mock, to the pleasure of the dead in sin; or threaten in some way or other to be avenged on them for such a foolish fancy, as they are apt to call it. They cannot agree in those self-denying rules the Lord Jesus has laid down for his children, such as remembering the sabbath, &c. One can feel no dread for desecrating it, by feasting, gossipping, visiting distant relatives, dress and fashion, carnal conversation, &c.; the other has a perfect desire to serve and fear God, and his inmost soul cannot feel the least satisfaction. Yea, he has a perfect hatred to these fleshly qualifications. How, then, can there be any agreement? What a solemn step marriage ought to be! how many there are, who like the worshippers of the golden calf, have had to drink the ashes, as the result of their wickedness (Exod. xxxii. 19, 20)! Look at the miseries that some have brought themselves into; many have had to weep bitterly through the base conduct of a cruel partner-anger, nakedness, pain, and sorrow, yea, and even blows. And what is worse still, no agreement before the mercy-seat, no joint supplication there, no agreeing to sit around the table of the Lord to commemorate his dying love, no sweet conversation over a good gospel sermon, no delight in the prosperity of Zion, the conversion of souls, and spread of sound gospel truth. No sweet communings together of what God has done for their souls, and what is laid up in heaven. No comforting word as Manoah had from his wife, when his poor heart melted with fear (Judges xiii. 22, 23). No soul-comfort in affliction, not a word that can soften the rugged path; death, the last of enemies, is now on his way. The dying saint looks with pity, mingled with sorrow, at one who is now to be left, not with a sweet hope of seeing them in Heaven. Alas! alas! I leave the scene; who can tell the soul's feelings, as it steps over the threshhold into eternity? Who can tell the anguish of a dear saint who has to follow a poor husband or wife to the silent tomb, and not a single ray of hope of the salvation of the soul? It is hard work to give up a beloved one to Jesus, but how much harder to give up to an angry God? Sure I am, that if these things were considered well over, we should not have so much mixing up, as in these days of apostacy. I have known many, professing to be God's children, go to the very bosom of modern Babylon, after a companion for life; men, too, who profess to be examples to their flocks. These very men are refuges for others; as some have said, when reproved for it, "So and so did the same." Well, this is not the proper way to go. If a brother or a sister has done wrong, let others, in the true spirit of the Gospel, avoid what can be proved to be erroneous, and endeavour to show before the world, that they esteem God's precepts concerning all things to be right, hating every false way (Ps. cxix. 128). But there are some whom God has called by grace since their marriage. Here the case is altered: as they are lawfully married, let them not separate. If, saith the apostle, it can possibly be avoided, let not the husband leave his wife, nor the wife leave her husband (1 Cor. vii. 12, 13). Verily not: "For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?" (1 Cor. vii. 16.) As God has called one, who can say He will not call the other? It is certain that every right-minded person will pray for their partner; and God hears and answers prayer. Therefore, let every one who is at present unequal, make it a matter of sincere prayer, giving every due regard to the opposite party, in all tenderness, affection, and obedience, for it is possible for an ungodly husband to be won by the good conduct of a wife. "Likewise, ye husbands, give honour unto the wife, as unto the weaker vessel; that your prayers be not hindered" (1 Pet. iii. 7). If we profess to follow the advice of the apostle, believing him to be sent and taught of God, we must admit that his command to every one who is about to enter a second time or more into the married state is to be "Only in the Lord" (1 Cor. vii. 39). The Church is chosen in the Lord (Ephes. i. 4); every child of God is in Christ, yea, in his heart. "Nor death nor hell shall e'er remove His favourites from his breast." There all their names are found,-ther they place their trust, there their lives are hid with Christ in God (Col. iii. 3) "He is the sea of Love, Where all their pleasures roll, Choose such an one as can heartily sing the above lines, and then you'll marry "only in the Lord." Thus I have written my candid opinion on the solemn subject of unscriptural marriage; should I be mistaken, I should be glad to be set right by the Word of God. R. MOWER. Shipton. TO MAKE THYSELF A GLORIOUS NAME." Isaiah Ixiii. 14. THIS was and is the grand object with the Divine Majesty in all He hath done, doth do, or ever will do-the end He had in view, in the formation of the universe of worlds, in all his providential dealings with his creatures from the dawn of time to its final close-the emancipation of his ancient Israel from Egyptian tyranny-the liberation of his Church from Babylonish captivity-the raising up of the monster monarch of Egypt, and the throwing of him down-the guiding, protecting, maintaining, and defending of his people through an inhospitable wilderness-and, finally, giving them to possess the land promised, all was to make Himself a glorious name. But in the adorable scheme of Almighty mercy, He hath not only outdone all his other achievements, but infinitely surpasses them all; this, this wonderful display of consummate skill, the highest act of an infinite understanding, the wisdom of God in a mystery, the hidden wisdom which God ordained before the world unto our glory, the mystery hid in God; this matter of witty invention, the which in its development dazzles the eyes of all the adoring angels, produces unceasing wonder in the minds of all the glorified elect of the human race in the third heavens, fills the Church militant with utter though pleasing astonishment, and confounds everlastingly all the devils. "Thus in the grace which rescued man, His brightest form of glory shines." Great is the mystery of godliness: God was manifest in the flesh, and great it will and must for ever remain, calling up an incessant revenue of grateful praise from all his predestinated people, through all the boundless ages of vast everlasting. To all the glory of this vast project He lays claim, to all its entire praise, saying, "My glory will I not give to another, nor my praise to graven images. This people have I formed for myself, they shall show forth my praise. For my name's sake will I defer my anger, and for my praise will I refrain for thee that I cut thee not off. For my own sake, even for my own sake will I do it, and I will not give my glory unto another." God is very jealous of his glory, and hath so constructed the whole plan of our salvation, as to secure unto Himself unreservedly its whole, its entire praise; the whole benefit ours, the whole glory his; to this every regenerate soul taught of God, subscribes most willingly, with heart, hand, and tongue, saying, "Not unto us, O Lord, not unto us, but to thy name give glory, for thy mercy and for thy truth's sake." So, then, boasting on the side of the creature is for ever excluded, and no flesh allowed to glory in his presence. A humbling truth, and God-glorifying; but very offensive to proud nature, freewillers, duty-faith advocates, yea and nay men, and all Pharisees,-so let it be, sure, and saith, "I will be gracious to whom I will be gracious," &c.; and if it be (and it certainly is) of grace, then is it no more of works. Election, redemption, vocation, and glory, are the spontaneous displays of Jehovah's free favour. The Father's love, the Son's grace, and the Spirit's mercy, are gloriously manifested in the whole, the entire plan of our salvation. And why, and wherefore, is the creature thus laid low, and He Himself extolled so high, but to get Himself a glorious name? By pardoning sinners of the deepest dye, by justifying the ungodly, by laying hold of the basest of men, by reforming the worst of characters, such as an Abraham, Manasseh, mad Gadarene, Zaccheus, the woman of Samaria, Magdalene, the three thousand on the day of Pentecost, the dying thief, and Saul the Pharisee, together with multitudes besides. From what doth a physician's fame proceed, but from his effecting a cure where all others have failed? So our great Physician, whose fame unparalleled is spread abroad o'er heaven and earth-honours crown his majesty. Amen. The Lord, the Lord God, merciful, gracious, long-suffering, abundant in mercy (more than we in misery) and truth, keeping mercy for thousands (and thousands for mercy preserved in Jesus Christ and called), forgiving iniquity, transgression, and sin, thus maintains his character. A God ready to pardon (margin, of pardons). Is not this a glorious name in the ear of all poor sensible sinners; and did He not thus display his divine clemency, could He possess this glorious name? And He possesses the name of a sin-pardoning God, not at the expense of his holiness, righteousness, and justice, for He is a just God and a perfect Saviour; in the blood of his cross, justice hath, and maintains all its rights, while herein is a channel for the flowing forth of almighty mercy and boundless grace, for ever and ever, thus making Himself a glorious name. But I must not be prolix; the Lord of all lords bless the few thoughts penned I must mark, beloved reader, if thou art a partaker of the anointing, which teacheth you of all things, and is truth, and is no lie, what sort of the Adam to every and any of his redeemed ones, race Jehovah frequently takes in hand, -sinners of the basest description. The question arises, "Why?" the answer given is, "Grace shall reign ;" and He will show and display it, in defiance of our deserving it. Who ever deserved it? Verily none: suppose his majesty waited our being worthy of it, then grace would never have appeared; but He expresses his plea who may read the same, as far as truth is advanced, to the joy and rejoicing of their hearts, to the praise of the glory of his grace, and to the maintenance of his own most glorious name. So prays one of the unworthiest in Zion, but an advocate for, and lover of, the truth of God. Sept. 11, 1856. W. BIDDER. 22, Sutherland Square, London. THE GOOD WORD OF GOD. |into many remote parts of the three king The Editor to his Correspondents. DEAR BRETHREN,- For the consoling epistles forwarded by some of you, I am thankful. I shall not here enter into details; every feature and every incident will be laid before the church and the world in due time. Let the following brief summary suffice. After many months of most intense anxiety and labour, I believed a hand was put forth honourably to deliver me from all my outward trials; but disappointment and deception again beclouded my path. I left London (having to preach in Brighton), with these words much upon my mind: "for whom I have suffered the loss of all things." I could not preach from them that evening: as soon as I had finished my labours in the pulpit, I received an express message to return to London directly. After a few hours I was at the place appointed-the climax of my trials appeared to have come; and then I could freely deliver the bursting feelings of my soul in the language of Paul, "Yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus, my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ." God is my witness, that this is true in my case, to a very painful extent. But the Psalmist says "This is my comfort in my affliction, thy word hath quickened me;" and it has been so great a comfort to me, that with Micah I could say, “I will bear the indignation," &c. Having to preach three sermons at Wantage, on the last Lord's-day in August, I again left this great Babylon; and, late on the Saturday evening, I sat me down beside my bed, in the late William Irving's mansion; and, taking up the Bible, opened directly upon these words "And now shall mine head be lifted up above mine enemies round about me: therefore, will I offer in his tabernacle sacrifices of joy." (Psalm xxvii. 6.) I fell on my knees; in solemn, silent, prayer to God, I pleaded for the fulfilment of them; adored Him for the application of them; twice the next day I preached from them; and still they continue to revive my spirit. I wait their entire verification; and then, if not through this medium, I hope through another, you will hear of CHARLES WATERS BANKS. [I wish to add-a commission has been offered me, to aid in the extension of a Biblical enterprise. This will call me doms, if life, strength, and encouragement be given; and by this means the Lord may look out for me a righteous freedom. My Jubilee Songs shall then be sung in Psalms xxxiv. and cxvi. Meanwhile the following original lines, from a friend in Jersey, are suitable and sweet : "STAND STILL."-Exodus xiv. 18. Do not presume to teach Him skill, But wait, with patience wait, For He shall work (and none shall let) And should there seem but one Because the gulf of God's decree In knowledge of his grace. Yes: this will 'stablish more thy mind And so forget thy soul? Impossible! since grace is free, By his supreme command- Then why art thou concerned About the things of time and sense?— And no one care for thee, And thou his hand shall see So clear, that thou shalt bless his name He deals more hard with thee Who long his face to see 'Tis no such thing, we all do share Before 'twas known to thee; Thou shalt supported be; For when all second causes fail, |
