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LETTER XVI.

there was no room for doubting, no place for EPISTLES TO THEOPHILUS. the world, or the vanities of it; and oh, then I thought suffering reproach for Christ, suffering the loss of all things, even of life itself for him, would have been my greatest honour and privilege!

mon.

He

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My good Theophilus, I now attempt to set before you some of those things which form that inheritance, into the full possession of which you will ere long come.

There can be no evidence of your fitness for eternity that can surpass in excellency that of in Jesus: and you know that the truth is in the oneness of your soul with the truth as it is

the

Jesus as it is nowhere else. It is called
truth as it is in Jesus," to distinguish it not
only from the traditions and devices of men,
but also to distinguish it from Edenic truth,
which truth was merely legislative truth;
also to distinguish it from Levitical truth,
which was after the law of a carnal or tempo-
ral commandment; and also from killing
truth-for the law is, in consequence of sin,
the ministration of death; but the truth, as it
is in Jesus, hath in it, in all its parts, eternal
life; for whatever the Saviour is in his media-
tion, that is his blessed truth. He is a Priest
for ever, after the power of an endless life;
therefore no promise in him can die, nor one
of his brethren come finally short of entire
conformity to any one precept of his holy
Word. They shall by him all shine forth as
the sun in the kingdom of their Father; and
when and wherever the truth is truly known,
there will be a serving the Lord willingly,
with the whole heart. And the Lord often
meeteth him that rejoiceth, and worketh
righteousness; as Abraham did when he
shewed his willingness to part rather with his
son Isaac, than to part with God's truth;
as Rahab did, when she ventured her life for
the messengers of Jehovah; as Moses did,
when he chose rather to suffer affliction with
the people of God, than to enjoy the pleasures
of sin, which pleasures could be but for a
season, and that a very short one, too.
he meeteth him that worketh righteousness,
as Jesus did when he was baptised in Jordan,
and the heavens were opened unto him with,
"This is my beloved Son, in whom I am well
pleased; the Holy Spirit also descending like
a dove, and lighting upon him."

"In the interval, after these two sermons, a minister asked if I met with Christ?' То whom I cheerfully answered, 'Yes.' asked, 'In what mean?' I told him. answered, As you have received Christ Jesus the Lord, so walk ye in him,' and pray for me and your sisters. In the afternoon or evening, I heard a preacher discourse concerning receiving of Christ, which I found exceedingly sweet to my soul, and my heart as it were said amen to every word of that serIn the evening I went home rejoicing in Christ Jesus and his love. And as I walk ed on, that word came with power into my heart, Thou sore hast thrust that I might fall; but my God helped me; God my salvation is become; my strength and song is he.' And when I came home, I was in a manner swallowed up in admiration of the love of Christ. I thought, with ravishing wonder, on the height and depth, and length and breadth of the love of God in Christ. I panted after the further knowledge of it; but while my eager soul thirsted more and still more to know the love of Christ I saw that it still remained incomprehensible love that passes knowledge "A great deal of this blessed frame continued with me till Friday thereafter, that I went to the manse, and coming into the minister's closet, and hearing him, with another minister, examine one of my acquaintance that had been in distress, and had newly got an outgate, and being asked what was the means of it, she said, was that promise, daughter, be of good cheer, thy sins be forgiven thee.' Many other questions were asked of her, but this was what stuck with me, she had a promise as the mean of her outgate from distress, and I had not been brought out of my distress in such a way. She had got the pardon of all her sins, and I had not, and my sins might yet be unpardoned. Upon this I fell into my former doubts and fears again; and thereupon I thought God was looking upon me in anger and wrath. I had lately found his favour to be better than life; now I felt his frowns to be worse than death; and under the sense of this, I had almost fallen down dead; and yet still I found my soul laying claim to God as my God, for all that. I then began to ask myself what might be the cause why God, whom I took to be my God, was looking upon me in wrath; and while I was searching into the cause, it was impressed on my heart that it was my unbelief that was the cause. Upon which I got a very humbling and affecting Gospel workers are free and willing worksense of the sin of unbelief, and how highly ers. They would not, even if they could, dishonouring it was to God. And hearing a leave the Master whom they so cheerfully minister discourse that evening in a lecture serve. These are they that remember the concerning Jacob's ladder, and showing that Lord in his ways. Every man more or less the ladder was Christ, or representing him in remembers God; but none but his own rightly several respects, my soul was made by faith remember him in his ways. "Those (saith to take hold of that ladder, and by him to as- the prophet, Isa. liv.) that remember thee in cend to God in holy desires. I got not, how-thy ways." Here lies another vital distincever, that joy or assurance I had, but only tion between the man who is born of God, and was strengthened to believe and hope; and the man who is not born of God; and one of thus also it continued with me next day." the features of those ways is, that in them

Yes,

Yes, he meeteth him that rejoiceth, and worketh righteousness, as he did Paul and Silas, (Acts xvi.,) who had righteously preached a righteous gospel, and were unrighteously cast into prison. But the God in whom they rejoiced shakes the prison's foundations, breaketh asunder the bands of the prisoners, threw open the prison doors, called the jailer by his grace, and thus overturned the powers of darkness.

there is continuance.

and mediation, and regeneration, and preservation, and resurrection, and glorification, continue for ever, world without end, or we could not be saved; but in those ways is continuance, and we shall be saved.

Now, my good Theophilus, follow me into some of the parts-some of the fields of your inheritance; and you will, I am encouraged to hope, get at some of the evidences you have of interest in so great salvation; for the evidences are laid down very clearly.

Yes, love, and choice, I will be glad to read in the Word of truth of being justified freely by his grace, through the redemption which is in Christ Jesus. It was because the Jews were ignorant both of what their own righteousness really was, and of what the righteousness of Christ was, that they went about to establish their own righteousness, and did not submit themselves unto the righteousness of God. We here see what an essential thing it is to be convinced of the majesty, and spirituality, and integrity, and severity, and certainty of every jot and tittle of the law of God; for there can be no right receiving of the truth of the Saviour's righteousness, until, by the Holy Spirit of God, we are so convinced of sin as to know, that whatsoever is not of faith is sin. Now, the works of the law are not of faith; for the law is not a law of faith, but of works; and as we are carnal, sold under sin, we cannot be justified by works; therefore "it is not to him that worketh," but to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted to him for righteousness.

"Thou art wroth, for we have sinned." Here, then, is a consciousness of the wrath of God against sin; these same were led by the Holy Ghost to say, "We shall be saved." Here, then, is a consciousness of three things sin, wrath, lost; but salvation changes the scene-sin is put away for ever; wrath is turned away, and favour eternal in its place; and instead of being lost, you will be saved, and no returned prodigal will be more happy than you.

You will observe that there is a constant tendency among men, even those who profess to be justified in no other way, to make very little of this righteousness; they seem not to enter into the blessedness of the man to whom the Lord will not impute sin-the blessedness of the man to whom the Lord imputeth righteousness without works; and yet we can have and enjoy peace with God in no other way. I want you, then, to be as the Psalmist was, and where he was, when he said, "I will go in the strength of the Lord God: I will make mention of thy righteousness, even of thine only."

But we are all as an unclean thing. What, then, is the remedy for such, but this-that "The blood of Jesus Christ, God's dear Son, cleanseth us from all sin ?" As one unclean you can have no other hope, no other plea, and the Holy Spirit will keep up in you by various means such a conviction of your state, that he will take care you shall have no other hope; your life, your soul, will be safe now here else. But all our righteousnesses are as filthy rags. Well, then, all that these righteousnesses can do, is to bear witness against us, and just demonstrate how far we have wandered into the regions of corruption, and how entirely we have lost our original conformity to God, and to his holy and righteous law. Well, now, my good Theophilus, can you be But not only are we as an unclean thing, otherwise than loathsome in your own sight? and all our righteousness as filthy rags, but and can you be otherwise than delighted with we also "all do fade as a leaf." Well, then, that part of the truth as it is in Jesus, which we need something which will not fade-and declares him to be the end of the law for what is that something? That something is righteousness unto all them that believe that the incorruptible Word of truth, of which we is, unto all them that rightly believe this, that are born of God. This root of the matter will he is the end of the law for righteousness? keep us alive and fresh in our souls, even when You know that in the Word of God wondrous the outer man shall perish; and so the prothings are spoken of those who are believers mises and assurances of the Word run. And in and receivers of this Divine righteousness; I wish you to look well to this part of your inthat they are justified; that they are without heritance-for your inheritance it is; for beblame, without spot, and without blemish; ing one with the truth as it is in Jesus, you that they are complete in him; that they are cannot walk in counsels which are opposite to by this righteousness united inseparably with that truth, nor can you stand up to defend a eternal glory; that they shall inherit the way which leads from that truth, nor can you land for ever; that they walk in the light, scorn to be saved by grace without works. even as He who justifies is in the light, that Thus, as you cannot walk in the counsel of the Jesus being unto them Jehovah their Righte- ungodly, nor stand in the way of sinners, nor ousness, we cannot think or speak too highly sit in the seat of the scornful, you are happily of such a way of acceptance with God. It is one of the blessed of Him who made heaven indeed the best robe, which gives an exaltation and earth. Now, as you have the law of life which the highest angel can never reach. within you, so, from this possession within, No one who does not receive this wedding gar- you will delight in the law of life; you will, ment, will be allowed to remain at the mar- through prosperity, and through adversity, riage supper of the Lamb; and no one who meditate therein; you will see that this law is truly seeking it will be denied either the of life is by the Priesthood of the great High possession or advantages of it; for it is unto Priest of your profession; and you will read and upon all, that, from a sense of need, be- the Word, especially the Epistle to the lieve in it. Now you, my good Theophilus, Hebrews, upon this great matter of Jesus have found out what your own righteousness being a Priest-not after the law of a carnal really is; that it is at best but like yourself-commandment, but after the power of an endcarnal, sold under sin; so that I am sure you less life. Here you will be delighted to see

how death is swallowed up in victory; and to see how it is you will be as "a tree planted by the rivers of water;" and these rivers can never run dry. Therefore, you will not cease from bearing fruit; you will never cease to believe the truth; you will never cease to love the truth; you will never cease to understand and know the truth; neither shall the leaf of your profession wither. No: you shall still go on to own his name, never being ashamed thereof, nor weary thereof; "and so shall you prosper, and bring forth fruit in old age." You shall even be fat and flourishing, to shew that the Lord is upright to his promise, that he is a Rock immoveable, and that there is no unrighteousness in him to forget your labour of love, and patience of hope.

Adam and in yourself took you away, he hath taken them away from you for ever, that you may never be taken away from him. Here is the love of God to you; not that you loved God, but that he loved you, and sent his Son to be the propitiation for your sins; so that now you love him, because he first loved you.

But not only are you thus by his blood cleansed from all sin, not only are you accepted in his righteousness, not only are you constituted an unfading tree of righteousness, and not only are you sealed unto the day of redemption; not only have you in oneness with him this personal dignity, but you have a glorious inheritance to possess, of which I can give you, in concluding this letter, but a very few hints; for we must get on in our next into other departments of truth.

Your inheritance, then, will be just the reverse of what is said in the 10th and 11th verses of this 64th of Isaiah. The holy cities of the earthly Canaan are a wilderness; Zion is a wilderness, Jerusalem a desolation. Therefore it is that there a city which never can become a wilderness; a Zion where the Lord hath commanded the blessing, even life for evermore; a Jerusalem which is great, glorious, and free; nor shall there be any complaining in her streets.

The holy and the beautiful house of the earthly Canaan, was burned up with fire; "but we have an house not made with hands, eternal in the heavens," and where our pleasant things can never be laid waste.

Now, my good Theophilus, the natural man receiveth not these things, neither can he know them; for they are spiritually discerned. Thus it is that "eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive the things which God hath prepared for them that love him; but God hath revealed them to us by his Spirit." It is true we know but in part; but still, we do know a little, and that little is the earnest of our inheritance. May we, then, still be stedfast and unmoveable, always abounding in the work of the Lord, as our labour is not in vain in the Lord; for we shall reap a full reward; so says the Word, and so believes

Thus it is, that just as the Lord of life and glory is to you as a Tree of Life, bearing precious fruit from the beginning of the year, even unto the end, and as his leaf, shall not fade; but as he has owned you, so he will never cease to own you; but the leaves of the tree, the words by which he overshadows and owns you, shall heal whatever diseases you have; "So that you shall be to him for a name, and for an everlasting sign, that shall not be cut off." But I must not forget here to remind you that our iniquities, like the wind, have taken us away. Here you see the simile used in the preceding clause continued. There we fade as a leaf-here, as dried, faded leaves, we are by a violent wind taken away. What a testimony is this of our helplessness, worthlessness, and utter ruin by nature! And Isaiah is not the first who bare testimony of this truth; it is a testimony the truth of which you will be made more and more to feel. "Wilt thou (said Job to the Lord) wilt thou break a leaf driven to and fro? wilt thou pursue the dry stubble? for thou writest bitter things against me, and makest me to possess the iniquities of my youth." Job xiii. 25, 26. Yes, your experiences and trials will often be very bitter, and seem very much against you, and you will truly learn what a poor broken leaf, what poor dry stubble you are, liable to be set on fire by every temptation which may come nigh you. Here it is you will sigh and cry to God for help; but from being in and of yourself but a broken leaf, and dry stubble, he will not (until death) deliver you. It is what you are, and this must be known and felt. His grace is suf- CONVERSATIONS BY THE WAY. ficient, but the thorn must remain. "But (you will say) what will this profit me?" Much, every way; but chiefly in making you to glorify God, that you have an oneness with the Medi- TYRO.-"What! my old friend Mentor? ator of the new covenant, from which you how glad I am to meet with you this morncannot be taken away; for as no man takething. It's a long time since we met together, your joy from you, so none can pluck you out of his hands. You cannot be separated from his love; no, here Jehovah's immutable oath, with all the immutabilities of the gospel, bind you eternally fast; and as a prince, you have power with God and with men, and must prevail that is, whatever power the Prince of peace has with God and with men, and to whatever extent he prevails, that will be the measure of your success; for you walk in his name, are called after his name, and have the victory, and are saved in his name; and those your iniquities which in the first

A LITTLE ONE.

A DIALOGUE BETWEEN MENTOR AND TYRO.

and the last conversation we had left such a powerful impression on my mind which time has not yet effaced."

MENTOR.-"Welcome, my dear brother and if any benefit arises from our mutual intercourse at any time let the God of our salvation bear all the glory, who is alone worthy of all soul-felt praises through time and eternity. But say how is the cause of God and truth progressing in your parts? Is there anything like a shaking among the dry bones? Is conversion work going on? And are the refreshing showers from the celestial

hills reviving the drooping plants of the Lord's right hand planting?"

T.-"Would to God it was so indeed! but I fear there is very little energy, life, and liveliness among us, except in one quarter, which I confess, from the contrariety of feeling among some good men respecting it, leaves me in doubt whether to rejoice or tremble."

You know there was one very curious to pry into his fellow-servants motives and destiny; but his Lord rebuked him, and said, 'What is that to thee? Follow thou me.' Surely we shall be more wisely employed, as laborers in the vineyard, in minding our own business, and keeping our own vineyard, than meddling with others. The Master says, 'Occupy till 1 come,' and God knows, and every earnest, M.-Do both Tyro, and rejoice with trem- humble servant knows full well that, there is bling; the extraordinary ministerial success enough to occupy his thoughts, heart, head, of our brother Apollos may well produce and hands, his tongue and pen, time and trembling anxiety lest such splendid gifts talents, and indeed, more than enough for and the mischievous plaudits of universal mere human intellect, for Who is sufficient popularity should overturn the equilibrium for these things?' I have been in the King's of one so young, and bring him into a snare; service for many years now, and have seen a but he who raised up and anointed his youth- great number of fellow-servants called home. ful Samuels, Davids, and Timothies for his The fathers, where are they? and the service, will keep and preserve the feet of all prophets, do they live for ever?' How frehis saints. Let us rejoice unfeignedly that quently have we looked around and sighed so large an amount of vital and practical for an Owen or Goodwin, a Gill or Brine,. truth is diffused through his ministry, that and anxiously prayed the mantle of these its savour is experienced by many who listen Elijahs might fall upon some Elisha in our to his discourses, and that multitudes of day, and that a double portion of the spirit of thoughtless ones are brought to real soul these Pauls would rest on our youthful concern by the painted flashes of such thril-Timothies! But-Tell it not in Gath, lest ling eloquence.'

T.-"You seem to know very clearly the distinguished person I allude to. But how can you account for the strong opinion entertained and expressed by some ministers against the matter and manner of his preaching?"

M." Well, as I have been looking out on my watch-tower, and making my silent observations lately on passing events, you shall have the result of my cogitations.

"It appears then to me strangely out of place, and hardly decent, for the servants of God, who are doing a great work, to be trifling their master's time away, by quibbling and criticising about each other, whether young or old, however popular or obscure; certainly they are sent of God or not-if they are, their service and spirit will determine whose they are, and whom they serve, see 1 Cor. iii. 11-13. But if they are not sent of God, our duty is plain, Let them alone, they be blind leaders of the blind,' Matt. xv. 14. And the sage advice of Dr. Gamaliel Pharisee though he was-is not to be despised, 'Refrain from these men and let them alone, for if this counsel or this work be of men it will come to nought, but if it be of God ye cannot overthrow it, lest haply ye be found to fight against God.' Acts v. 38.»

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T.-"Excuse me, but are we not exhorted to Try the spirits, whether they be of God'? and does not our Lord commend the church in Rev. ii. 2. when he saith, Thou hast tried them which say they are apostles and are not, and hast found them liars1?"

M.-"Certainly, Tyro-by all means, the characters, principles, and practice of all must indeed be measured by the only Gospel standard, and every one weighed in the balance of the sanctuary; for 'If they speak not according to this word it is because there is no light in them.' But then, principles not men are the legitimate subjects of free remark. We wrestle not with flesh and blood.'

the uncircumcised triumph. Prejudice, envy, jealousy, those brats of hell, would hinder our prayers, and stupify our most ardent desires, by whispering within. Not in our day, Lord; not in our neighbourhood.' As though our little selves were afraid of being eclipsed by the eloquence of an Apollos, some thundering Boanerges, or any consoling Barnabas, the Master might see fit to raise up. He was a burning and a shining light, who once said of a contemporary greater than himself, 'He must increase but I must decrease.""

T.-"Well, I can truly say, I would not be among the traducers of God's ministers for worlds; but would rather fear him who hath said, "Touch not mine anointed and do my prophets no harm.' Who would not tremble to injure them in name, reputation, or ministry, when the Lord himself declares that, no weapon formed against them shall prosper, and every tongue that rises up against them in judgment shall be condemned? It's pleasing, however, to see the Lord keeps our brother Apollos close to his work, notwithstanding

'From friend and foe

He meets with many a blow.' Some say, 'He's a good man. Others say, 'Nay, he deceiveth the people.' Some write angrily and spitefully against him, while others (I should say far more dangerous) would laud him up to the skies."

M.-"Yes, indeed; he seems to have nei. ther time nor inclination to answer his calumniators, nor bow to the unseemly praises of his flatterers: the worthless smiles of the latter in no wise elate him, nor does the frowns of the former discourage him. He would 'Salute no man by the way;' but, happy in his Master's service, he appears to be borne

far above

The reach of these inferior things.

There all the Lord's chosen together shall join,

I trust that those who are the Lord's remem- | mixed communion in the militant church; it brancers will give him no rest, but pray will be entirely so, bye-and-bye, in the earnestly and continually that he would church and assembly of the first-born, which send forth laborers into his vineyard, for the are written in heaven. harvest truly is plenteous, but the laborers are few; and may the happy day soon dawn and bless our world when Zion's watchmen shall see eye to eye-when Ephraim shall not envy Judah, and Judah shall not vex Ephraim.' Farewell for the present; and if we may be allowed to meet in the VESSEL again, I hope our interview will be profitable.” Hailsham, Sussex. CORNELIUS SLIM.

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THE BLESSEDNESS OF

MIXED COMMUNION.

BY THE LATE JAMES CASTLEDEN,
OF HAMPSTEAD.

LAST Monday was our twenty-second anniversary, and a charming meeting we had of the royal family. I am sure your father would have wept for joy had he been there, and your mother would have laughed like her ancient mother Sarah of old. Oh, it was precious to hear our brethren relate the Lord's dealings with their souls; it was a melting season to hear of brands snatched out of the burning; of jewels dug out of the horrible pit; of pilgrim's prayers being answered; of some of the heirs of heaven being reduced to the last sixpence, and then abundant supplies sent; of old believers telling of the faithfulness of a faithful God; and of the babes in grace drinking in of the sincere milk of the word. firmly believe that more real spiritual advantage is often derived from friendly meetings of this description, than from many sermons that are preached. In such meetings as these, the under-shepherd can ascertain the state of his flock; and the rich and the poor, the strong and the weak, yea, young and old in the ways of the Lord, can rejoice together. Psal. xxxiv. 3.

I therefore dearly love mixed communion. I love it from my very soul. When the children of God mix together; when aged and experimental Christians mix with young converts, with a desire to do them good; the pastor mixes with the people; and when the exalted Head condescends to mix with, and is found in the midst of, his dear church and people, oh that is blessed indeed!

But, alas! there is too much distance among church-members; too much of a party spirit; the rich with the rich, the respectable with the respectables: in some churches even the deacons won't speak to each other; and are there not pastors who know but little of the spiritual state of their flocks, whether they are fat and flourishing, or go lean from day to day. Oh for more mixed communion!

But you sent me word that you was to have a tea meeting. Was the Bishop of souls there to bless you; and did the sun shine upon you? Was it a long speechifying meeting, or, on the contrary, did each strive who should be least in order to be the greatest? Luke xxii. 24-27.

Oh for more heart-pantings after spiritual!

And tell of the wonders of mercy divine;
No parties, no quarrels, the saints then divide,
All free from all shyness, and free from all
pride.

THE

INTERCESSION OF THE WIFE OF JOHN BUNYAN.

It has been observed by some one, that there is only one instance in the whole History of England, of a woman making her appearance at Westminster Hall, and before the Judges of Assize, in order to make a formal defence in favour of the unfortunate. That woman was the young and interesting wife of John Bunyan, who had become a sacrifice for conscience sake.

She first of all had the courage to appear before the House of Lords, to ask that Supreme Court of Appeal to relax the rigours of a persecuting law. of Assize who had condemned her husband, and Their Lordships rudely told her to go to the Judges without fail she did so. Sir Matthew Hale presided, accompanied by Judge Twisden. John Bunyan says-"Judge Twisden snapt at my poor wife, Elizabeth, and angrily told her that her husband was a convicted person, and could not be released

unless he promised to preach no more." But Mrs. Bunyan, however much she loved her husband, was more enamoured of the gospel, and she gave the court to understand that her husband could not purchase freedom at the expense of keeping silence about the mercy and compassion of God. It is false (continued Elizabeth) to say that he has done wrong; for at the meetings where they preached they had God's presence with them."

"Will he leave off preaching?" roared Twisden. "My Lord, (said Elizabeth), he dares not leave off preaching as long as he can speak: but, my good lords, (she proceeded, with tears in her eyes), one of them blind, and all of them have nothing to just consider that we have four smail. children, live upon while the father is in prison, but the charity of Christian people. O, my lords, I myself smayed at the news when my husband was apprehended, and being but young and unaccustomed to such things, I fell in labour and was de

livered of a dead child."

This was too much for Sir Matthew Hale, who now interposed with the ejaculation, "Alas! poor woman." He then inquired what was her husband's calling?

"A tinker, please you, my lord," said his wife, "and because he is a tinker and a poor man he is despised, and cannot have justice."

Law is stronger than tears, and Elizabeth became convinced how vain it was to expect justice and mercy from an earthly tribunal, and with a heroic glory, she pointed to her tears as she departed and uttered words which never should die as long as she,) but I do not weep for myself: I weep for you, the English language exists-"See these tears (said when I think what an account such poor creatures as you will have to give at the coming of the Lord."

This scene took place, we need only add, not only

before John Bunyan was known as the author of a of his "Pilgrim's Progress." He was kept in gaol book, but before he had even conceived the outline in order that he might not preach, but by this persecution he was enabled to write a book in his prison cell, which has been preaching to England for many generations, and which will edify and enlighten the world to the remotest posterity.

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