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that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenant of promise, having no hope, and without God in the world: but now, in Christ Jesus, ye who sometime were far off, are made nigh by the blood of Christ;" (the persons here spoken of were poor gentiles ;) "for he (Christ) is our peace, who hath made both one," (that is, believing Jews and believing gentiles, as Paul saith in another place, "Is he God of the Jews only? is he not of the gentiles also? yes, of the gentiles also ;") and hath broken down the middle wall of partition between us; having abolished, in his flesh, the enmity, even the law of commandments, for to make in himself of twain" (not God and man, but Jews and gentiles) "one new man, so making peace; and that he might reconcile both unto God, in one body, by the cross, having slain the enmity thereby." Here the apostle explains the twain, calling them both which signifies two.

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Now I ask Mr. Triggs, and every sober minded person, was or can it mean, by "both being reconciled unto God, in one body, by the cross," God our Saviour, and the holy portion of our nature (as the late Dr. Hawker writes) which he took into union. Was there, can there possibly be enmity between the persons in Jehovah? Did the ever-blessed Jesus reconcile himself to the Father, and the Holy Ghost to himself, by his death on the cross; or did he bring into a state of reconciliation his chosen family, Jews and gentiles, as it is written, "God was in Christ, reconciling the world unto himself?" Now (says Paul) I shew you a mystery, which in other ages was not made known unto the sons of men, as is now revealed unto the holy apostles and prophets, by the Spirit, that the gentiles should be fellow heirs, and of the same body, and partakers of his promise," namely, eternal life," in Christ by the gospel," Eph. iii. 5, 6. And again, saith

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the apostle, "Now ye (gentiles) are the body of Christ, and members in particular," 1 Cor. xii. 27. And again, By one Spirit are we all baptized into, one body, whether we be Jews or gentiles," 1 Cor. xii. 13. I might add many passages to the truth of the same, but will add only one more: I Christ is the head of his body the church; the fulness of him that filleth all in all." This I believe to be the twain: Jews and gentiles both reconciled unto God by the cross, as it is written, "There shall be one fold and one Shepherd."

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I have, Mr. Editor, in the course of a long pilgrimage, had to contend with both Arians and Unitarians, who deny the essential Godhead of a dear Redeemer. Tell it not in Gath, publish it not in the streets of Askelon, that Mr. Arthur Triggs, called a minister of the gospel, and an instructor of the ignorant, and those that are out of the way, hath published in a magazine, called gospel, that Jesus is only a new man, or, the new man!' The Arian will admit that Jesus Christ is the most excellent creature that ever God made, that he was the holy child Jesus, that in him was no sin, and that to the name of Jesus every knee should bow, he being by God appointed the Judge of quick and dead; and while they deny the atonement he made by his death, yet, say they, he was our example to suffer patiently whatever may be the will of God to his creatures. They admit, also, that Adam in his state of innocency, was the fiof Jesns who was to come, being gure created in righteousness and true holiness.

Now as Mr. Triggs hath so greatly erred, as it respects the person of Immanuel, and the Scripture saith, "like people, like priest;" I again repeat my sorrow for all who are so led and deceived by falsehood.

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the Holy Spirit shall direct and guide me, I will endeavour to point out the new man of grace from the Scriptures of truth.

SOME ACCOUNT OF THE LATE MRS.

WYCHERLEY.

Mrs. Elizabeth Wycherley, wife of Thomas E. Wycherley, baptist minister, Tring, Herts, and daughter of the late Mr. James Bird, of Donington Wood, Shropshire, died on the 4th of August, 1843, aged thirty-six years and four months. She was, to use her own words, a stranger and an alien to God for many years, yet not entirely without strong convictions of her depravity as a sinner; but they were not accompanied with any saving effects, until about twelve years ago, when listening to an address by her now bereaved husband, she heard as she had never heard before; to use her own words, she felt what tongue could not express, and what she could not shake off. At times her excitement of mind, concerning her personal salvation, was of the most intense character, bordering on despair; but in attending on the ministry of the word, she found liberty and rest in the all finished work of the Saviour; learned the way of the Lord more perfectly; was baptized, and added to the church of Christ, at Donington Wood, under the pastorate of her husband, and where, for about six years, he ministered "all the words of this life," enabled so to do, notwithstanding the trifling aid of the people, in consequence of the self-denying labours of the subject of this memoir.

A removal to another sphere of labour, however, becoming necessary, it was made to Southwark. During her residence there, it pleased the all wise God, in his providence, to try her faith, in the affliction of her entire offspring, four in number, and the subsequent death of two of them, one on the Monday, and the other on the Tuesday morning following, when the

birth of her fifth child was daily expected. She bore the severely painful stroke with characteristic fortitude, and was as an angel of mercy and comfort to her sorrowful partner, oft saying, Why fret at this severe dispensation, since the Almighty has but required back what was only a loan from him, and he has taken them to bloom immortally in his presence.

From Southwark a removal appeared inevitable; a door apparently opened at Tring, where the subject of this memoir passed through scenes she thought too seriously upon, which brought on a derangement of health and a depression of spirits, from which she never rallied, until a few months before her sudden departure to the world of spirits, when to the joy of her husband and friends, she partially resumed her domestic duties, after fifty-eight weeks entire absence from them. On the 19th of July she paid a visit to a friend, while her health was still delicate. The day was unpropitious, so much so, as to prevent her return home until the following day, when it was evident she had taken cold. In a few days' ascites appeared, in a form not to create any alarm, until the day preceding her lamented decease, when great languor pervaded her frame. The Thursday night was passed with restlessness. On the Friday she became worse. Her mind was placid, and as no immediate dissolution was expected, her husband by her urgent entreaty left her, to go and preach at one of the village stations, but returned only to have the melancholy satisfaction of seeing her breathe her last, without either hearing a word from, or catching a glimpse of the eye of her who had been an help-meet indeed to him. Before leaving his home, her husband was assured of the comfortable frame of her mind; she said that it was better than it had been for some time past, and that Jesus was precious to her soul. Also during his absence she said to her attendant, that her

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mind was comfortable. At about a quarter past seven she was attacked with serous apoplexy,' when her early dissolution being apparent to her own mind, she said, Don't be alarmed, and made an effort to speak, but articulation failed. In little more than one short hour she entered the waves of the Jordan of death, and was watched until she passed into the groves of Eden on the opposite side of the shore, to enjoy the beatific vision. Her end was peace. Now she fully knows the truth of her favorite scripture, "For me to live is Christ, and to die is gain," Phil. i.

21.

To

her to the exceeding great and pre-
cious promises of God in the Holy
Scriptures, but with little effect. So
powerfully did the devices of the ad-
versary prevail, that she exclaimed, I
fear I shall be lost! Never can the
tone of anguish in which it was ex-
pressed be forgotten. It was said,
You cannot live without prayer.
this she earnestly replied, No, that I
cannot. Well, supposing the worst,
if it were possible you should go to
hell, it may be said of you as of one
of old, that you would be praying
there, and the inhabitants of that
place would expel you; remember that
hell is the abode of the prayerless;
for a prayerless soul is a Christless
soul, and a Christless soul is a damned
soul and vice versa, praying breath
is never spent in vain, and at evening
tide it shall be light, for,

"If Jesus once upon me shine,

Then Jesus is for ever mine."

From the period of her union with the church in 1832, she was a sincere christian, maintaining an honourable line of consistent conduct, with a firm faith in the holy doctrines of salvation by grace, ever regarding herself as "" being not without law to God, but under the law to Christ;" fearing sin in itself more than the punishment of it: a favourite ex- After a little conversation on the savpression of hers, the result of which ing ability of Jesus, light broke in in her deportment she ever exhibited, upon her mind, and from that hour to in the family, the social circle, and in the time of her lamented decease, she the church of Christ; so that she had not so severe a visitation. As was an example worthy of imitation, she hated sin in itself, she loved whose value can only be known by prayer, and has said, I have known her loss. Her enjoyment of religion the sweetness of answers to real was of the highest order, yet she was prayer. She was a consistent Disnot without her changes, which, not- senter and Baptist, yet she has frewithstanding the near communion quently said, If left to my own heart and fellowship with "God the Father I have sufficient to try me. As she and his Son Jesus Christ "" she endrew nearer her end, she breathed joyed, suggested the inquiry, "If it after more union to and communion be so, why am I thus? Generally with the Head, and ardently prayed to these reversions were of short dura- see it possessed among the professed tion, and she arose from them with members of the body, and regretted renewed attachment to the foundation the opposite disposition by whomsoof her hope, and praise to the Author ever manifested. Also her attachof her mercies. Last April, during ment to the truth was more matured, the absence from home of her hus- truth in harmony of doctrine, experiband, she had one of these reverses ence, and practice. And as all bodies of a serious character, from which on the nearer they approach their centre, his return he perceived she was la- move with greater velocity, so it was bouring under mental conflict. He realized by her: the centre she has took a review of her past experience, gained. Peace be to her memory. and sought to comfort her, by referring Reader, thou must also die, what is

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thy hope? May we die the death of the righteous, and may our last end be like her's! Amen.

Tring.

T. W.

sed and holy. This blessing is life; so that if I have a keen appetite, at times, after Christ, I am quickened. To be holy, is to feel at times a love to the Saviour; for we are to be "holy and without blame, before God

A FEW REMARKS ON 1 TIM. VI. 17-19. in love." Now, blessed and holy are

BY THE LATE JOHN RUSK.

(Continued from page 17.)

THE last way I shall mention, or the twenty-fifth way we are called to walk in is, the valley of the shadow of death, Psalm xxiii. 4, "Yea, though I walk through the valley of the shadow of death, I will fear no evil," &c. Death is called an enemy, and indeed it is an enemy to all the non-elect, for it finally fixes their awful state, "The last enemy that shall be destroyed (as it respects the believer) is death." But though death often appears to us a formidable enemy when under convictions, sore temptations, or the hiding of God's face; yet in reality it is not so, but is a covenant blessing, as Dr. Huntington used to say; and therefore says Paul, “All are yours, whether life or death." And what is the cause? I answer, "The Lord Jesus Christ destroyed death, and him that had the power of death, that is the devil." So that by virtue of our union with Christ, we are delivered from death in all its branches. Is the law and its curse the ministration of death, &c.? The Lord Christ has redeemed us from the curse of the law, being made a curse for us. Is a guilty conscience the sting of death? "The sting of death is sin." "The blood of Jesus Christ cleanseth us from all sin;" so that we get the victory through our Lord Jesus Christ. Does Satan tempt, and are we afraid of him, knowing that he had the power of death? He is destroyed to the believer by the Son of God, who was manifest in the flesh to destroy the works of the devil. Are we in fear of the second death? It never can hurt those that are bles

such who have part in the first resurrection, on such the second death hath no power. Now all this good work which Christ has finished, we are brought to experience and rejoice in; for nothing dreadful can touch us, when this sensible union is felt and enjoyed. But what is to be understood by the shadow of death, which David speaks of? Why, after God has fully delivered the soul, as well as before, Satan will suggest to us that we are under the law and its curse; that sin has dominion, that himself reigns in us, and that God will deal with us after our sins in vindictive wrath. Now if this was the case, it would be substance and not shadow. But as Christ has destroyed death, as before observed, death to a believer is only a shadow. Now as a shadow has the appearance of a substance, but can never hurt any one; so are Satan's temptations. According to our view they appear to be realities. However, though David must go through this valley, yet as the Lord was with him, he says, "I will fear no evil, for thou art with me." And here comes in this one way, for it plainly implies that he only, that is the Lord Jesus Christ, can by his presence deliver us from the fear of evil: and this is done by believing or looking. First, As many as are of faith, are blessed with faithful Abraham." Then they are delivered from the law and its curse. Righteousness delivereth from death: this is the righteousness of Christ, which is to all and upon all them that believe. Sin, the reigning power and dominion of it, with its guilt, is removed by faith in his atonement. He that believeth shall receive the forgiveness of his sins, and God pu

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rifies the heart by faith. Satan, who had the power of death and reigned in us, is cast out by the Holy Ghost, and Christ dwells in the heart by faith. We therefore resist Satan, stedfast in the faith; and instead of our expectation being like the wicked, namely wrath, we expect everlasting glory for God's mystery among the Gentiles is, Christ in us the hope of glory. Yet Satan will very often, until we get well established, oppose this way, by presenting this shadow to our view, and trying to persuade us that our works must be joined to faith, that is our obedience to the law. Hence it is that he raises up so many legal teachers.

Having therefore according to promise, treated of these twenty-five

ways: 1. The fear of the Lord; 2. Peace; 3. Life; 4. Righteousness: 5. A strait way; 6. Truth; 7. Salvation; 8. Charity; 9. Light; 10. Keeping God's commandments; 11. Humility; 12. Regeneration and renewing; 13. Walking in wisdom towards those that are without; 14. Walking in the midst of trouble: 15. Good works; 16. To have judgment in our goings; 17. Perseverance; 18. Strength; 19. Rest; 20. Circumspectly; 21. In the light of the Lord's countenance; 22. In the Spirit; 23. Through fire and water; 24. God's testimonies; 25. The valley of the shadow of death: and proved that Christ is the one way, either directly or indirectly; the opposite ways also to all these and that faith, or looking to Jesus, both brings us into these ways, and however trying liberates us out. And that by watching our experience in these things, and a Jong experience of them, we lay up in store the Lord Jesus Christ as a sure foundation. For these are marks and evidences that we are upon the foundation, even Christ. And this is the way, by having these way-marks, that we lay him up in store as our greatest treasure.

I come therefore to the Second

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general head, which is this, What the apostle Paul means by the "time to come. Then by time, we understand as follows. When God created this world and all that is in it, Gen. i. 1, this was the beginning of time; before this was vast eternity. Now time since this has gone on, but there will be an end to it. When this will take place is known only to God. However, that this will take place, is clear from the holy word. Hence John says, " And the angel which I saw stand upon the sea and upon the earth, lifted up his hand to heaven, and sware by him that liveth for ever and ever, who created heaven and the things that therein are, and the earth and the things that therein are, and the sea and the things which are therein, that there should be time no longer," Rev. x. 5, 6. And I believe that the apostle alludes to this. It is called the last day. It will be the close of time; the day of judgment, John xii. 48; the day that burneth as an oven, Mal. iv. 1, 2, 3; the great and dreadful day of the Lord, verse 5. This is particularly the time that Paul means, hence he speaks of the house of Onesiphorus, who often refreshed him, and prays that he may find mercy of the Lord in that day, 2 Tim. i. 18. The day when Paul himself fully expected a crown of righteousness, for this he had in his faith, 2 Tim. iv. 8, You have this day very clearly spoken of in Matt. xxv. 31-46, the second coming of the Lord Jesus Christ. He has been once, and will as surely come again; yes, and every soul shall see him in that day, either to their everlasting happiness or misery. Behold he cometh with clouds, and every eye shall see him; they also that pierced him, and all kindreds of the earth shall wail because of him," Rev. i. 7. Yes, reader, you and I shall see that day, that he will separate the sheep from the goats, saying to the sheep, Come, ye blessed; and to the goats, Go ye cursed! And what shall we

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