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AN IMPORTANT LETTER TO

Mr. Sidders concerning his Views of Mr. Philpot's Public Acknowledgment.

How great a matter a little fire kindleth! Who could have thought that the little fire-brand which Mr. Tryon threw out in Zoar pulpit would have burned as

it hath done through the length and breadth of the land? Nothing of late has more surprised us than did the publication of Mr. Philpot's Acknowledgment in the GOSPEL STANDARD; but, surprised as we were, there appeared to us so much in it calculated to be useful in warning the people of God against such snares, that we copied the substance of it into our pages; fully believing that here the matter would rest! Instead of this, we had letter after letter from different parts of the country, and from persons too professing great attachment to the gospel of Christ, who seriously questioned the propriety of Mr. Phil

pot's acknowlegment. We, at the first, threw them

all aside; but at last finding many minds were agi

be drawn forth. And this has been done.

as far as we are concerned.

tated upon this question, we were induced to give a portion of Mr. Sidders' letter, in the hope that some thing conclusive and satisfactory might (in answer) give the following valuable letter, written by Mr. Smith, a member of York street Chapel, Leicester; and with it we feel determined to let the matter rest, As to the charge brought against us of "giving countenance to Antinomian principles," we will only say" The Lord forbid," We are for TRUTH and PEACE; but there is such an uproar and confusion in the streets of Zion now, that it seems impossible to get through without becoming entangled. Oh, what wisdom, grace, and firmness is needed in these perilous and distressing times! Our brother Smith says:Mr. EDITOR, In your last month's number of the Vessel, appeared some strictures upon Mr. Philpot's Public Acknowledgment, signed S. Sidders. Believing those strictures to be entirely repugnant to the genius of the gospel, I take the liberty of animadverting upon the same.

Mr. S. appears to me, throughout the whole of this piece, to reason upon wrong premises, and as he takes the liberty of calling Mr. P.'s confession confused, he must bear with me, if I add, that in my judgment, his is worse than confused. He commences by expressing his sorrow that the pages of the Vessel were smeared with Mr. P.'s acknow

things. David proved the truth of this by experience in the matter of Bath-sheba; he commits adultery with her, and then to gain her as his wife, he becomes accessory to the death of her husband. There was a complication of evils, voluntarily committed by a saint of God, and we read the thing displeased the Lord. Did not the Lord bring good out of evil in this case? Assuredly he did. But did that take away the sin of David? No: or he never would, in the grief of his soul, have penned the 51st Psalm, and so we might go on to notice the sin of righteous Lot, Gen. xix. 33-35; of Judah, Gen. xxxviii.; of Peter, and many others. Divines, distinguished (and I think rightly) the will of God, into secret and revealed. Thus, it was God's revealed will that Pharaoh should let the Israelites go; that Abraham should sacrifice his son, and that Peter should not deny Christ; but it was his secret will, as the events proved, that Pharaoh should not let Israel go. Exodus iv. 24. That Abraham should not sacrifice Isaac. Gen. xxii. 12. And that Peter should deny his Lord. Now, I would ask, was the sin of Pharaoh or Peter lessened on this account? I answer, in the words of Zanchy, the Reformer, Because God's will of precept may appear to thwart his will of determination, it does not follow, either, first, that he mocks his creatures; or, second, that they are excusable for neglecting to observe his will of command.' And the venerable Bucer, after taking notice how God hardened Pharaoh's heart, adds, that 'although God has at least the same right over his creatures, and is at liberty to make them what he will, according to his sovereign and secret determination, yet it by no means follows that they do not act freely and spontaneously, or that the evil they commit is to

acts

sovereignly, and deals with his children according to his eternal purpose.' Right; but can we make God's eternal purpose a rule of our actions; can we pry into the secret rolls of heaven, and thereby determine our transactions? No, Mr. S., secret things belong to the Lord our God. We have his revealed will, his written word, for our rule and guide, and whosoever breaks one of these least commands, shall be called least in the kingdom

legment; and then goes on to reason that if be charged on God.' Mr. S., after saying, it Mr. P. is really called, and sanctified to the is no thanks to himself, that he did not marry Lord, he has no occasion to fear that he has an unbeliever, adds, 'The Lord taken any wrong step in the matter under consideration. He then argues that if we are the peculiar care of the Lord, and are ever watched over for good; we have no reason to doubt but that we are directed right in all our engagements and concerns. This is false reasoning altogether, and reasoning, if fully carried out, would subvert the whole gospel of Christ. What! is there no reason to fear that we may be left to take a wrong step, act contrary to the gospel precepts, wound our own consciences, and dishonour the truth, and cause of God? Verily, if we know anything of our own hearts, or of the history of the Church of God, we shall at once conclude that there is much reason to fear these

of heaven.

Whatever good may at any time result from evil, (and God often brings good out of our evil actions) we must not do evil that good may come. And if Mr. P. did not break the precept, I would ask what occasioned that

D

feeling of guilt, and grief which he expresses? yoked together? Just as much as I have to Mr. S. intimates that it was prompted by do with the king of Prussia. Paul in this pride, and the reproaches of the ignorant. I chapter is giving practical instructions to the

ask, was it not rather prompted by the Spirit of God inwardly convincing him that he had taken a wrong step? This proves that his conscience was made tender in the sight of God; he was humbled under a sense of sin, as all the children of God assuredly are after backsliding; and thus humbled, he makes a public confession, which commends itself to the consciences of God's enlightened children, and which no spiritual person could read without deeply sympathising with the author. Fellow travellers to Zion! we have need to pray continually 'hold thou me up and I shall be safe; but if God suffers us to fall into transgression, to humble us, and to teach us to know ourselves, shall we rest contented under these things, and say with S. Sidders, it was the will of God, or it would not have taken place? Thus charging our sins and folly upon the ever blessed God. Truly, if this is not twisting God's decrees to the worst of purposes, I know not what is! S. Sidders argues that because Mr. P. has an excellent partner, that therefore he has acted right and consistent, adding that the Lord seeth not as we do naturally, for what we call evils, the Lord sendeth them for good. We might as well argue that, because the Lord brought good out of the evil committed by Joseph's brethren in selling him for a slave, that therefore they were guiltless in the affair; or that because Christ was delivered to be crucified by the determinate counsel and foreknowledge of God, that therefore the actors in that nefarious tragedy were perfectly guiltless !

Corinthians: very unlike preachers in our day, he writes in this, and almost all his epistles, the doctrinal and experimental with the practical; and he that would separate the latter from the former in his ministrations, puts assunder what God has joined together. Come, come brethren, human nature is now what it was in the apostle's days, and he found occasion to warn them that were unruly, (1 Thess. v. 14;) to walk circumspectly, not as fools but as wise, (Eph. v. 15 ;) but whether or no, this passage has any reference to believer's marriage (and it has always been considered so), we have the point settled by Paul in his first epistle to the Corinthians vii. 39. He says 'She is at liberty to be married to whom she will, only in the Lord. This certainly is enough to teach us that it is unlawful for believers to marry with any but such as make a credible profession of Christ as believers in union with him. And what, I ask, tempted the Lord to bring down his chastisements upon his beloved Israel of old, so much as their union and their marriages with the nations, of whom God had said, 'Thou shalt not go in to them, nor they come in to thee?'

But setting aside scripture precepts, if it were lawful for believers to marry unbelievers, I ask, would it be expedient-would it be sound wisdom? I trow not. The marriage undertaking is a solemn and serious one. It is a step, which thousands, having taken unadvisedly, have had to bewail in their after life, and it becomes all who are about to enter into that solemn engagement, to think seriously and soberly, to make it a continual matter of prayer to Almighty God, for his guidance and direction; and, above all, to

Mr. S. introduces several passages of scripture, such as 1 Cor. vii. 14 and 17 verses, which have no reference at all to the matter in hand. Paul is there advising the Corinth-examine whether they are acting in accord

ians to remain together, such of them as were already married, notwithstanding the difference the Lord had put between them, in calling some of them from idolatry to the worship of the true God. But let us come to the precept itself, (and if words convey any meaning, never was a precept set forth in a clearer manner.) 'Be ye not unequally yoked together with unbelievers;' and the inference the apostle draws, plainly shews his meaning. For what fellowship hath righteousness with unrighteousness, and what communion hath light with darkness? And what part hath he that believeth with an infidel? By what sort of reasoning this precept can be looked upon as analagous to the yoke spoken of by our Lord, in Matt. xi. 30, I am at a loss to find out. If such wild argument as this passes current, Mr. Editor, truly we may sit down and prove anything.

S. S. evidently compares words instead of things. What, I ask, has Christ's yoke to do with believers and unbelievers being

ance with the revealed will of God in so important an affair.

Perhaps some one will say, I have made it a subject of prayer to the Lord, I have asked his direction, and I cannot but see that I am right in marrying such an one who is an unbeliever. Ah! perhaps you have done this, but has your eye been single in the affair? you have implored the Lord to direct you, but have you been willing to be directed by him, if he should thwart your choice, and baffle your determinations? This is the point. Have you asked the Lord in sincerity, willing, if it was his will, to give up the object of your earthly affections? If you have not, you have only gone to the Lord with a compliment like a churlish boy to his father. May I have this tather, I want it?' 'No, boy,' is the answer, it will be for your hurt.' 'But I will have it, it is so suitable to me,' says the child. Well then, says the father, if you are determined, take it, and suffer the consequences.' And what are the consequences?

The late Caroline Morgan.

Why, suffering to be sure; and if I know anything of divine teaching, the Lord often lets us have our will, even in what is sinful, and hurtful, and when our perverse wills are

choked, (as it were,) then comes on the My Dear Sister in the Faith-The following punishment, for this is sure to follow. Some- is the substance of what I said at the grave, times the eagerly-sought blessing itself when we laid the cold remains of Caroline becomes a curse, as was the case with Morgan in the dust. I have two objects in Rachael. But, my dear friends, we cannot view in recording these things. First, you lay the blame of this upon God; as well may now and then call to remembrance some might the boy who had his will, and suffered of the happy moments which you have spent for it, blame his father for letting him. We must say with Job, ' I will take my complaint upon myself,' and as Mr. P. says in his confession, We cannot sin without suffering, for though it be delayed for a time, it will surely come. But it is a mercy to know that though we are chastised for our folly, we are not given over unto death.'

I would then say in conclusion, -To God's unmarried children, even if there were no precept in the word of God relative to this

with your sister who is now in glory; and, secondly, that the weaklings in faith, may hereby learn that it is indeed true, that our Lord does neither break the bruised reed, nor quench the smoking flax. The words 1 read were these-' I know that thou wilt bring me to death, and to the house appointed for all living.' (Job. xxx. 23.) I simply said, there are some things connected with death that are very certain; and there are some things uncertain. First, it is very certain that

undertaking, it would be folly in the extreme death is the consequence of sin. Sin ento couple with unbelievers. When two tered into the world, and death by sin.' persons are married, they become one flesh; There is a three-fold degree of sin, orithe union is close and binding. But what union is there without communion? and what communion, I ask, can there be without a oneness of spirit, without each are taught of God? We will imagine a believer and an unbeliever are joined together; the husband is a believer, he has the love of God in his heart, he loves to keep company with those who can say, 'Come and hear, all ye that fear God, and I will declare what he hath done for my soul.' Can his wife relish such company-is she happy in their society? No. In fact, his aim, his desires, his principles, his prospects, are essentially different from those of his wife; he may love her, and they may live happy together, as the case in re-consideration proves, but where there is one case that turns out favourable, there are many others that are a constant source of regret? It will not do to say afterwards, it was the will of God, or it would not have taken place, for all the evil that is committed in the world, is in some sense in accordance with God's will, or it could not have been permitted. Still, God's permission does not excuse the perpetration, and I am heartily glad to see Mr. P. recognise this principle; a principle self-evident to every right thinking mind: take away this principle, and you take away the moral responsibility of man, and thereby unhinge the whole state of moral affairs, I come then to this simple conclusion in the words of the learned reformer, Zanchy, 'Secret things belong to God, but those that are revealed belong to us; there fore, when we meet with a plain precept, we should simply endeavour to obey it without

ginal, natural, and practical; so is there a three-fold degree of death, spiritual, natural, and eternal. It is also certain that unto this solemn point we must all come. There is no escaping death; there is no other passage out of time into eternity. You will say the Bible records two ways of departure out of this world, where death has not absolutely come upon the body-First, in the case of Korah, Dathan, and Abiram; there the Lord made a new thing. The earth opened her mouth, swallowed them up; and they went down quick into the pit. (Numbers xvi. 30.) Body and soul went down into hell together. This is an awful passage indeed. So you will say that ENOCH and ELIJAH did not see death. That is true: but, as all new-covenant blessings were shadowed forth in the Old Testament, so I believe the extraordinary and mysterious departure of Enoch and Elijah were typical of two things belonging especially unto the church of Christ. Of Enoch it is said he walked with God, and he was not, for God took him.' This preacheth unto us the secret and mysterious passage of the ransomed soul from time into eternity. Death to the believer, is God's gathering home the ransomed spirit to himself; but as it is a mystery to us how Enoch was taken; so is the soul's departure out of its mortal tabernacle. Elijah's was a visible and glorious ascent into the highest heavens. After the Holy Ghost hath declared that there appeared a chariot of fire, and horses of fire; and Elijah went up by a whirlwind into heaven; then he adds-' AND ELISHA

tarrying to enquire into God's hidden pur-SAW IT.' This glorious and manifest ascent poses.

Leicester, Dec. 4, 1847.

T. SMITH.

of Elijah sheweth us, how, at the last, God will take up the church in one perfect body, gloriously conformed unto the image of Him who is over all, God blessed for evermore. I must not enlarge. Think on these things.

THE PROPOSED SETTLEMENT OF

Mr. John Bunyan M'Cure, at Hadlow,

IN KENT.

In order to set a fair EXAMPLE before the churches, and also to make an APPEAL to all wealthy Christians, we

Secondly, -Connected with death, there are some things very uncertain. First, it is uncertain, when, where, or under what circumstances you or I shall die. Here is a young woman taken out of the world by death, at an early age, while thousands live and grow old and hardened in sin. In many cases, it give insertion to the following letter, is very uncertain where the soul goes to, after As an example, we say, let churches and it has left the body. I have talked to some ministers try one another as the church

on their death-bed who could give no satisfactory evidence of union to Christ, and yet we dare not say that they had no living faith in Jesus. But as regards our sister Morgan, I

feel no uncertainty about her eternal safety; although in so solemn a matter I would not

speak rashly. In the first place, Caroline Morgan, was, for a long time before her death, a very silent but sincere waiter upon God, and a very constant and anxious hearer of the Gospel. Her heart was really concerned to know her own interest in Christ; although it was but seldom she seemed to have any hope. The Lord says, blessed is the man that heareth ME, watching daily at my gates, waiting at the posts of my doors;

now this certainly was the case with our de

parted sister, therefore do I feel persuaded

she is not cast away. Again, there was, as she approached the swellings of Jordan, a calm resignation, yea, a desire to depart; and a solid reliance on the person and work of Christ alone. She was not favoured with bright manifestations of the Lord's presence; she cried earnestly for these; but as they were denied, she said to me, nearly the last words I heard her speak-' I WILL HANG UPON HIM TO THE LAST.' This was said with such vehement sincerity and firmness, that I said, 'Then you can never perish.' From that moment I felt persuaded all was right between a holy God and her soul. The day before her death took place, her father requested her, if, in the article of death, she saw the Lord, to give them a sign to that effect. The father and mother had gone to sleep. An aunt was watching over her; when all at once poor Caroline lifted up her almost lifeless arm and waved it round and round. The aunt not understanding what it meant, ran to call the parents: but just as her father reached her bedside, she breathed her last. Poor soul! her afflictions were great beyond description; but her warfare is ended; her spirit is before the throne. Thanks be to God who giveth us the victory, through our

Lord Jesus Christ.

Esther-It will not be long before we follow into the same kingdom. The Lord bless you, prays your companion in tribulation.

C. W. BANKS.

at Hadlow and John Bunyan M'Cure have been enabled to do. In the settlement of young men as pastors, the greatest care, watchfulness, and caution should be exercised. In the case before us, this has been done on both sides, and we seriously believe that the good hand of God is now directing the steps of our brother to a settlement among the people where his labours have been so abundantly owned of God. We trust the appeal that is here made, will fall into the hearts of some, who have it in their power to help a widowed and afflicted church, that it may again be favoured with the oversight and stated ministrations of a laborious workman in the gospel field. One of the deacons in addressing us, says:

"Dear Brother in the bonds of everlasting love, grace be unto you and peace be multiplied.

"In looking on the wrapper of the Earthen Vessel, we see you express a hope that the Lord will be pleased shortly to settle our brother John Bunyan M'Cure over the church at Hadlow. This, dear brother, is what we have long desired (if God will). But why do we desire it? Because the Lord has blessed his testimony to our souls. We can but view the hand of God in his coming among us. When our late beloved pastor was laid aside from preaching, a friend who was intimately acquainted with our brother M'Cure, spoke highly of him as a faithful minister, and one who was consistent in his life and conversation, and wished us to have him to preach to us one Lord's day, kindly engaging to bear all charges; this we thankfully accepted. When he came, the Lord was pleased to bless the word in an especial manner to the reviving and establishing our souls, so that we could say, the word came to us, not in word only, but in power, in the Holy Ghost, and in much assurance. As we were obliged to have supplies, we wished him to come again. Our friend, by our desire, engaged him for two Lord's days in the month, which is now about fifteen months ago, and we can truly say the Lord has often been with us, and has blessed the word to

our souls. Our congregation has greatly increased, and the Lord has owned our brother's ministry by giving him souls for his hire, and seals to his ministry, as many of us can testify, so that our love to our brother increases more and more, not for anything in him, but we esteem him highly in love for the truth's sake. Some good-meaning people have given us some gentle hints not to think too highly of him as he is a young man, lest we should make him proud. Some of us have been in the way long enough to know, that whether young or old, nothing short of grace can keep a minister or a private christian humble at the feet of Jesus, to learn of him who is meek and lowly in heart. Our late beloved pastor used to express his gratitude to the Lord for the sending such a minister to us. As a church, we are unanimous in wishing our brother to be settled over us; for which we desire to bless our covenant God, and which we esteem no small mercy in this day of awful departure from the truth, when we hear of such sad divisions in many churches. Not unto us, not unto us, but unto our covenant God, we desire to give all the praise.

Then you may say, why not have him, as there is an increasing love between you? The reason is, we are a poor church, and have it not in our power to keep our dear brother and his family, without his doing something to help bring in a living; neither does our brother wish to be wholly dependant on us, but wishes to labour with his hands so that he may not be burdensome to us. Nay, he is determined never to be a burden to any people. Though our congregation has increased, they are among the poor; sometimes our old Adam nature wishes that some of the rich were sent among us, but the new nature sees it is all right, and sometimes we are enabled to bless the Lord because it keeps us more dependant on him, and we are not so much exposed to that domineering spirit which is too often manifested in those that are rich in this world. How then can it be accomplished for our brother to come and settle among us? We know not, unless something can be raised to enable him to set up in a small way in his business: he has not the means, and we are poor, but willing to do all we can to enable him. Should some of our sister churches, which have members that have it in their power, and feel disposed to subscribe something to so desirable an object, we should feel deeply indebted to them. May the Lord in mercy stir them up, remembering he has said, 'inasmuch as ye did it unto one of these, my little ones, ye did it unto me.' Your unworthy brother in covenant bonds. GEORGE CRITTLE.

P.S. By desire of the friends I write this to you; I should much rather some one else had done it, for I feel my own inability.

The Communion of Saints;

OR THE LOOP AND TACHET BECOMING ONE.

"And he made fifty taches of gold, and coupled the curtains one unto another with the taches; so it

became one tabernacle." Exodus xxxvi. 13.

SOME years ago an English gentleman, by a particular providence, had occasion to be in North America; where among other adventures, the following circumstance occurred to him, which is thus related in his own words:

"In one of my excursions while I was in the province of New York, I was walking by myself over a considerable plantation, amused with its husbandry, and comparing it with that of my own country; till I came within a little distance of a middle aged negro, who was tilling the ground. I felt a strong inclination (unusual with me,) to converse with him. After asking him some little questions about his work, which he answered very sensibly; I wished him to tell me, whether his state of slavery was not disagreable to him, and whether he would not gladly exchange it for his liberty? 'Massah, said he, looking seriously upon me, 'I have wife and children, my Massah takes care of them, and I have no care to provide anything; I have a good Massah, who teaches me to read; and I read good book, that makes me happy. I am glad replied I, to hear you say so; and pray what is the good book you read? 'The Bible, Massah, God's own good book.' Do you understand, friend, as well as read this book? for many can read the words well, who cannot get old of the true and good sense. O Massah,' says he, 'I read the book much before I understand, but at last I felt pain in my heart; I found things in that book which cut me to pieces.' Aye, said I, and what things where they? Why, Massah, I found I had bad heart; Massah, a very bad heart indeed; I felt pain that God would destroy me, because I was so wicked, and done nothing as I should do; God was holy, and I was vile and naughty; so I could have nothing from him but fire and brimstone in hell.' In short, he entered into a full account of his convictions of sin; which, indeed, were as deep and piercing as almost any I had ever heard of; and what scriptures came to his mind, which he had read, that both probed him to the bottom of his sinful heart, and were made the means of light and comfort to his soul. I then enquired of him what minister or means he made use of, and found that his master was a Quaker, a plain sort of man, who had taught his slaves to read, but who had not, however, even conversed with this negro upon the state of his soul. I asked him likewise how he got comfort under all his trials? O

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