The Lord's Coming Part 9

Now, in considering the terribly evil consequences of the unequal marriage-yoke, it is mainly as bearing upon our discipleship that we are looking at them. I say "mainly" because our entire character and experience are deeply affected thereby. I very much question if any one can give a more effectual blow to his prosperity in the divine life than by a.s.suming an unequal yoke. Indeed, the very fact of so doing proves that spiritual decline has already set in, with most alarming symptoms; but as to his discipleship and testimony, the lamp thereof may be regarded as all but gone out; or if it does give an occasional faint glimmer, it only serves to make manifest the awful gloom of his unhappy position, and the appalling consequences of being "unequally yoked together with an unbeliever."

Thus much as to the question of the unequal yoke in its influence upon the life, the character, the testimony, and the discipleship of the child of G.o.d.

I would now say a word as to its moral effect as exhibited in the domestic circle. Here too the consequences are truly melancholy. Nor could they possibly be otherwise. Two persons have come together in the closest and most intimate relationship, with tastes, habits, feelings, desires, tendencies, and objects diametrically opposite.

They have nothing in common; so that in every movement they can but grate one against the other. The unbeliever cannot, _in reality_, go with the believer; and if there should, through excessive amiability or downright hypocrisy, be a show of acquiesence, what is it worth in the sight of the Lord, who judges the true state of the heart in reference to Himself? But little indeed; yea, it is worse than worthless. Then, again, if the believer should unhappily go in any measure with his unequal yoke-fellow, it can only be at the expense of his discipleship, and the consequence is, a condemning conscience in the sight of the Lord; and this, again, leads to heaviness of spirit, and, it may be, sourness of temper in the domestic circle, so that the grace of the gospel is by no means commended, and the unbeliever is not attracted or won. Thus it is in every way most sorrowful. It is dishonoring to G.o.d, destructive of spiritual prosperity, utterly subversive of discipleship and testimony, and entirely hostile to domestic peace and blessing. It produces estrangement, coldness, distance, and misunderstanding: or, if it does not produce these, it will doubtless lead, on the part of the Christian, to a forfeiture of his discipleship and his good conscience, both of which he may be tempted to offer as a sacrifice upon the altar of domestic peace.

Thus, whatever way we look at it, an unequal yoke must lead to the most deplorable consequences.

Then, as to its effect upon children, it is equally sad. These are almost sure to flow in the current with the unconverted parent. "Their children spoke half in the speech of Ashdod, and could not speak in the Jews' language, but according to the language of each people."

There can be no union of heart in the training of the children,--no joint and mutual confidence in reference to them. One desires to bring them up in the nurture and admonition of the Lord; the other desires to bring them up in the principles of the world, the flesh, and the devil: and as all the sympathies of the children, as they grow up, are likely to be ranged on the side of the latter, it is easy to see how it will end. In short, it is an unseemly, unscriptural, and vain effort to plow with an "unequal yoke," or to "sow the ground with mingled seed;" and all must end in sorrow and confusion.[18]

[18] There are many cases in which one finds persons united, who though they cannot exactly be said to be "unequally yoked," are, to say the least, very badly matched. Their tempers, tastes, habits, and views are totally different; and so different, that instead of maintaining a desirable balance (which opposite tempers, if properly arranged, might do), they keep up a perpetual jar, to the sad derangement of the domestic circle, and the dishonor of the Lord's name. All this might be very much obviated if Christians would only wait upon G.o.d, and make His glory more their object than personal interest or affection.

I shall, ere turning from this branch of our subject, offer a remark as to the reasons which generally actuate Christians in the matter of entering into the unequal marriage-yoke. We all know, alas! how easily the poor heart persuades itself of the rightness of any step which it desires to take, and how the devil furnishes plausible arguments to convince us of its rightness--arguments which the moral condition of the soul causes us to regard as clear, forcible, and satisfactory. The very fact of our thinking of such a thing, proves our unfitness to weigh, with a well-balanced mind and spiritually adjusted conscience, the solemn consequences of such a step. If the eye were single (that is, if we were governed but by one object, namely, the glory and honor of the Lord Jesus Christ), we should never entertain the idea of putting our necks in an unequal yoke; and consequently we should have no difficulty or perplexity about the matter. A racer, whose eye was resting on the crown, would not be troubled with any perplexity as to whether he ought to stop and tie a hundred-weight round his neck. Such a thought would never cross his mind: and not only so, but a thorough racer would have a distinct and almost intuitive perception of every thing which would be likely to prove a hindrance to him in running the race; and, of course, with such an one, to perceive would be to reject with decision.[19]

[19] It is important for the Christian to bear in mind the words of our Lord Jesus Christ, "If thine eye be single, thy whole body shall be full of light." Whenever I am in perplexity as to my path, I have reason to suspect that my eye is not single; for, a.s.suredly, perplexity is not compatible with a "body full of light." We frequently go to pray for guidance in matters with which, if the eye were single and the will subject, we would have nothing whatever to do, and hence we should have no need to pray about them. To pray about aught concerning which the Word of G.o.d is plain, marks the activity of a rebellions will. As a recent writer has well remarked, "We sometimes seek G.o.d's will, desiring to know how to act in circ.u.mstances _in which it is not His will that we should be found at all_; if conscience were in real healthful activity, its first effect would be to make us quit them. It is our own will which sets us there, and we should like, nevertheless, to enjoy the consolation of G.o.d's direction in a path which ourselves have chosen. Such is a very common case. Be a.s.sured that if we are near enough to G.o.d, we shall have no trouble to know His will.... However, 'if thine eye be single, thy whole body shall be full of light;' whence it is certain that if the whole body is not full of light, the eye is not single. You will say, That is poor consolation. I answer, It is a rich consolation for those whose sole desire is to have the eye single and _to walk with G.o.d_."

Now, were it thus with Christians in the matter of unscriptural marriage, it would save them a world of sorrow and perplexity; but it is not thus. The heart gets out of communion, and is morally incompetent to "try the things that differ;" and when in this condition, the devil gains an easy conquest, and speedy success in his wicked effort to induce the believer to yoke himself with "Belial"--with "unrighteousness"--with "darkness"--with "an infidel."

When the soul is in full communion with G.o.d, it is entirely subject to His Word; it sees things as He sees them, calls them what He calls them, and not what the devil or his own carnal heart would call them.

In this way, the believer escapes the insnaring influence of a deception which is very frequently brought to bear upon him in this matter, namely, a false profession of religion on the part of the person whom he desires to marry. This is a very common case. It is easy to show symptoms of leaning toward the things of G.o.d; and the heart is treacherous and base enough to make a profession of religion in order to gain its end; and not only so, but the devil, who is "transformed into an angel of light," will lead to this false profession, in order thereby the more effectually to entrap the feet of a child of G.o.d. Thus it comes to pa.s.s that Christians, in this matter, suffer themselves to be satisfied, or at least profess themselves satisfied, with evidence of conversion which under any other circ.u.mstances they would regard as utterly lame and flimsy.

But, alas! experience soon opens the eyes to the _reality_. It is speedily discovered that the profession was all a vain show, that the _heart_ is entirely in and of the world. Terrible discovery. Who can detail the bitter consequences of such a discovery--the anguish of heart--the bitter reproaches and cuttings of conscience--the shame and confusion--the loss of power and blessing--the forfeiture of spiritual peace and joy--the sacrifice of a life of usefulness? Who can describe all these things? The man awakes from his delusive dream, and opens his eyes upon the tremendous reality that he is yoked for life with "Belial"! Yes, this is what the Spirit calls it. It is not an inference, or a deduction arrived at by a process of reasoning; but a plain and positive statement of holy Scripture, that thus the matter stands in reference to one who, from whatever motive, or under the influence of whatever reasons, or deceived by whatever false pretences, has entered into an unequal marriage-yoke.

Oh, my beloved Christian reader, if you are in danger of entering into such a yoke, let me earnestly, solemnly, and affectionately entreat of you to pause first, and weigh the matter in the balances of the sanctuary, ere you move forward a single hair's breadth on such a fatal path! You may rest a.s.sured that you will no sooner have taken the step than your heart will be a.s.sailed by hopeless regrets, and your life embittered by unnumbered sorrows. LET NOTHING INDUCE YOU TO YOKE YOURSELF WITH AN UNBELIEVER. Are your affections engaged? Then, remember, they cannot be the affections of your new man; they are, be a.s.sured of it, those of the old or carnal nature, which you are called upon to mortify and set aside. Wherefore you should cry to G.o.d for spiritual power to rise above the influence of such affections; yea, to sacrifice them to Him. Again, are your interests concerned? Then remember that they are only _your_ interests; and if they are promoted, Christ's interests are sacrificed by your yoking yourself with "Belial." Furthermore, they are only your temporal, and not your eternal interests. In point of fact, the interests of the believer and those of Christ ought to be identical; and it is plain that His interests, His honor, His truth, His glory, must inevitably be sacrificed if a member of His body is linked with "Belial." This is the true way to look at the question. What are a few hundreds, or a few thousands, to an heir of heaven? "G.o.d is able to give thee much more than this." Are you going to sacrifice the truth of G.o.d, as well as your own spiritual peace, prosperity, and happiness, for a paltry trifle of gold, which must perish in the using of it? Ah, no! G.o.d forbid! Flee from it, as a bird from the snare which it sees and knows. Stretch out the hand of genuine, well-braced, whole-hearted discipleship, and take the knife and slay your affections and your interests on the altar of G.o.d, and then, even though there should not be an audible voice from heaven to approve your act, you will have the invaluable testimony of an approving conscience and an ungrieved Spirit--an ample reward, surely, for the most costly sacrifice which you can make. May the Spirit of G.o.d give power to resist Satan's temptations.

It is hardly needful to remark here that in cases where conversion takes place after marriage, the complexion of the matter is very materially altered. There will then be no smitings of conscience, for example, and the whole thing is modified in a variety of particulars.

Still, there will be difficulty, trial, and sorrow, unquestionably.

The only thing is, that one can far more happily bring the trial and sorrow into the Lord's presence, when he has not deliberately and willfully plunged himself thereinto; and, blessed be G.o.d, we know how ready He is to forgive, restore, and cleanse from all unrighteousness the soul that makes full confession of its error and failure. This may comfort the heart of one who has been brought to the Lord after marriage. Moreover, to such an one the Spirit of G.o.d has given specific direction and blessed encouragement in the following pa.s.sage: "If any brother have an unbelieving wife, and she think proper to dwell with him, let him not put her away: and if any woman have an unbelieving husband, and he think proper to dwell with her, let her not put him away (for the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband, else were your children unclean, but now are they holy).... For what knowest thou, O wife, if thou shalt save thy husband? or what knowest thou, O husband, if thou shalt save thy wife?" (1 Cor. vii. 12-16.)

II. We shall now consider "the unequal yoke" in its commercial phase, as seen in cases of partnership in business. This, though not so serious an aspect of the yoke as that which we have just been considering, will nevertheless be found a very positive barrier to the believer's testimony. When a Christian yokes himself, for business purposes, with an unbeliever--whether that unbeliever be a relative or not--or when he becomes a member of a worldly firm, he virtually surrenders his individual responsibility. Henceforth the acts of the firm become his acts, and it is perfectly out of the question to think of getting a worldly firm to act on heavenly principles. They would laugh at such a notion, inasmuch as it would be an effectual barrier to the success of their commercial schemes. They will feel perfectly free to adopt a number of expedients in carrying on their business which would be quite opposed to the spirit and principles of the kingdom in which he is, and of the Church of which he forms a part.

Thus he will find himself constantly in a most trying position. He may use his influence to Christianize the mode of conducting affairs, but they will compel him to do business as others do, and he has no remedy save to mourn in secret over his anomalous and difficult position, or else to go out at great pecuniary loss to himself and family. Where the eye is single, there will be no hesitation as to which of these alternatives to adopt; but, alas! the very fact of getting into such a position proves the lack of a single eye; and the fact of being in it argues the lack of spiritual capacity to appreciate the value and power of the divine principles which would infallibly bring a man out of it. A man whose eye was single could not possibly yoke himself with an unbeliever for the purpose of making money. Such an one could only set, as an object before his mind, the direct glory of Christ; and this object could never be gained by a positive transgression of divine principle.

This makes it very simple. If it does not glorify Christ for a Christian to become a partner in a worldly firm, it must, without doubt, further the designs of the devil. There is no middle ground; but that it does not glorify Christ is manifest, for His Word says, "Be not unequally yoked together with unbelievers." Such is the principle, which cannot be infringed without damage to the testimony, and forfeiture of spiritual blessing. True, the conscience of a Christian who transgresses in this matter may seek relief in various ways--may have recourse to various subterfuges--may set forth various arguments to persuade itself that all is right. It will be said that "we can be very devoted and very spiritual, so far as we are personally concerned, even though we are yoked, for business purposes, with an unbeliever." This will be found fallacious when brought to the test of the actual practice. A servant of Christ will find himself hampered in a hundred ways by his worldly partnership. If in matters of service to Christ he is not met with open hostility, he will have to encounter the enemy's secret and constant effort to damp his ardor, and throw cold water on all his schemes. He will be laughed at and despised--he will be continually reminded of the effect which his enthusiasm and fanaticism will produce in reference to the business prospects of the firm. If he uses his time, his talents, or his pecuniary resources in what he believes to be the Lord's service, he will be p.r.o.nounced a fool or a madman, and reminded that the true--the proper way for a commercial man to serve the Lord is to "attend to business, and nothing but business;" and that it is the exclusive business of clergymen and ministers to attend to religious matters, inasmuch as they are set apart and paid for so doing.

Now, although the Christian's renewed mind may be thoroughly convinced of the fallacy of all this reasoning--although he may see that this worldly wisdom is but a flimsy, threadbare cloak, thrown over the heart's covetous practices--yet who can tell how far the heart may be influenced by such things? We get weary of constant resistance. The current becomes too strong for us, and we gradually yield ourselves to its action, and are carried along on its surface. Conscience may have some death-struggles; but the spiritual energies are paralyzed, and the sensibilities of the new nature are blunted, so that there is no response to the cries of conscience, and no effectual effort to withstand the enemy; the worldliness of the Christian's heart leagues itself with the opposing influences from without--the outworks are stormed, and the citadel of the soul's affections vigorously a.s.saulted; and finally, the man settles down in thorough worldliness, exemplifying in his own person the prophet's touching lament, "Her Nazarites _were_ purer than snow, they _were_ whiter than milk, they _were_ more ruddy in body than rubies, their polishing _was_ of sapphire: their visage is blacker than a coal; they _are_ not known in the streets; their skin cleaveth to their bones; it is withered, it is become like a stick." (Lam. iv. 7, 8.) The man who was once known as a servant of Christ--a fellow-helper unto the kingdom of G.o.d--making use of his resources only to further the interests of the gospel of Christ, is now, alas! settled down upon his lees, only known as a plodding, keen, bargain-making man of business, of whom the apostle might well say, "Demas hath forsaken me, having loved this present age [t?? ??? a???a]."

But perhaps nothing so operates on the hearts of Christians, in inducing them to yoke themselves commercially with unbelievers, as the habit of seeking to maintain the two characters of a Christian and a man of business. This is a grievous snare. In point of fact, there can be no such thing. A man must be either the one or the other. If I am a Christian, my Christianity must show itself as a living reality in that in which I am; and if it cannot show itself there, I ought not to be there: for if I continue in a sphere or position in which the life of Christ cannot be manifested, I shall speedily possess naught of Christianity but the name without the reality--the outward form without the inward power--the sh.e.l.l without the kernel. I should be the servant of Christ, not merely on Sunday, but from Monday morning to Sat.u.r.day night. I should not only be a servant of Christ in the public a.s.sembly, but also in my place of business, whatever it may happen to be. But I cannot be a proper servant of Christ with my neck in the yoke with an unbeliever; for how could the servants of two hostile masters work in the same yoke? It is utterly impossible; as well might one attempt to link the sun's meridian beams with the profound darkness of midnight. It cannot be done; and I do therefore most solemnly appeal to my reader's conscience, in the presence of Almighty G.o.d, who shall judge the secrets of men's hearts by Jesus Christ, as to this important matter. I would say to him, if he is thinking of getting into partnership with an unbeliever, FLEE FROM IT!

yes, flee from it, though it promises you the gain of thousands. You will plunge yourself into a ma.s.s of sorrow and trouble. You are going to "plow" with one whose feelings, instincts, and tendencies are diametrically opposed to your own. "An ox and an a.s.s" are not so unlike, in every respect, as a believer and an unbeliever. How will you ever get on? He wants to make money--to profit himself--to get on in the world; you want (at least you ought to want) to grow in grace and holiness--to advance the interests of Christ and His gospel on the earth, and to push onward to the everlasting kingdom of the Lord Jesus Christ. His object is money; yours, I trust, is Christ: he lives for this world; you, for the world to come; he is engrossed with the things of time; you, with those of eternity. How, then, can you ever take common ground with him? Your principles, your motives, your objects, your hopes, are all opposed. How is it possible you can get on? How can you have aught in common? Surely, all this needs only to be looked at with a single eye in order to be seen in its true light.

It is impossible that any one whose eye is filled and whose heart is occupied with Christ, could ever yoke himself with a worldly partner, for any object whatsoever. Wherefore, my beloved Christian reader, let me once more entreat you, ere you take such a tremendous step--a step fraught with such awful consequences--so pregnant with danger to your best interests, as well as to the testimony of Christ, with which you are honored--to take the whole matter, with an honest heart, into the sanctuary of G.o.d, and weigh it in His sacred balance. Ask Him what He thinks of it, and hearken, with a subject will and a well-adjusted conscience, to His reply. It is plain and powerful--yea, as plain and as powerful as though it fell from the open heavens--"_Be not unequally yoked together with unbelievers_."

But if, unhappily, my reader is already in the yoke, I would say to him, disentangle yourself as speedily as you can. I am much mistaken if you have not already found the yoke a burdensome one. To you it were superfluous to detail the sad consequences of being in such a position; you doubtless know them all. It is needless to print them on paper, or paint them on canvas, to one who has entered into all their reality. My beloved brother in Christ, lose not a moment in seeking to throw off the yoke. This must be done before the Lord, on His principles, and by His grace. It is easier to get into a wrong position than to get out of it. A partnership of ten or twenty years'

standing cannot be dissolved in a moment. It must be done calmly, humbly, and prayerfully, as in the sight of the Lord, and with entire reference to His glory. I may dishonor the Lord as much in my way of getting out of a wrong position as by getting into it at the first.

Hence, if I find myself in partnership with an unbeliever, and my conscience tells me I am wrong, let me honestly and frankly state to my partner that I can no longer go on with him; and having done that, my place is to use every exertion to wind up the affairs of the firm in an upright, a straightforward, and businesslike manner, so as to give no possible occasion to the adversary to speak reproachfully, and that my good may not be evil spoken of. We must avoid rashness, headiness, and high-mindedness, when apparently acting for the Lord, and in defense of His holy principles. If a man gets entangled in a net, or involved in a labyrinth, it is not by bold and violent plunging he will extricate himself. No; he must humble himself, confess his sins before the Lord, and then retrace his steps, in patient dependence upon that grace which can not only pardon him for being in a wrong position, but lead him forth into a right one.

Moreover, as in the case of the marriage-yoke, the matter is very much modified by the fact of the partnership having been entered into previous to conversion. Not that this would, in the slightest degree, justify a continuance in it. By no means; but it does away with much of the sorrow of heart and defilement of conscience connected with such a position, and will also very materially affect the mode of escape therefrom. Besides, the Lord is glorified by, and He a.s.suredly accepts, the moral bent of the heart and conscience in the right direction. If I judge myself for being wrong, and that the moral bent of my heart and conscience is to get right, G.o.d will accept of that, and surely set me right. But if He sets me right, He will not suffer me to do violence to one truth while seeking to act in obedience to another. The same Word that says "Be not unequally yoked together with unbelievers" says also "Render therefore to all their dues"--"owe no man any thing"--"provide things honest in the sight of all"--"walk honestly toward them that are without." If I have wronged G.o.d by getting into partnership with an unbeliever, I must not wrong any man in my way of getting out of it. Profound subjection to the Word of G.o.d, by the power of the Holy Ghost, will set all to rights, will lead us into straight paths, and enable us to avoid all dangerous extremes.

III. In glancing for a moment at the religious phase of the unequal yoke, I would a.s.sure my reader that it is by no means my desire to hurt the feelings of any one by canva.s.sing the claims of the various denominations around me. Such is not my purpose. The subject of this paper is one of quite sufficient importance to prevent its being enc.u.mbered by the introduction of other matters. Moreover, it is too definite to warrant any such introduction. "The unequal yoke" is our theme, and to it we must confine our attention.

In looking through Scripture we find almost numberless pa.s.sages setting forth the intense spirit of separation which ought ever to characterize the people of G.o.d. Whether we direct our attention to the Old Testament, in which we have G.o.d's relationship and dealings with His earthly people, Israel, or to the New Testament, in which we have His relationship and dealings with His heavenly people, the Church, we find the same truth prominently set forth, namely, the entire separation of those who belong to G.o.d. Israel's position is thus stated in Balaam's parable, "Lo, the people shall dwell alone, and shall not be reckoned amongst the nations." Their place was outside the range of all the nations of the earth, and they were responsible to maintain that separation. Throughout the entire Pentateuch they were instructed, warned, and admonished as to this; and throughout the psalms and the prophets we have a record of their failure in the maintenance of this separation, which failure, as we know, has brought down upon them the heavy judgments of the hand of G.o.d. It would swell this little paper into a volume were I to attempt a quotation of all the pa.s.sages in which this point is put forward. I take it for granted that my reader is sufficiently acquainted with his Bible, to render such quotations unnecessary. Should he not be so, however, a reference, in his concordance, to the words, "separate," "separated,"

and "separation" will suffice to lay before him at a glance the body of Scripture-evidence on the subject. The pa.s.sage just quoted from the book of Numbers is the expression of G.o.d's thoughts about His people Israel: "The people shall dwell ALONE."

The same is true, only upon a much higher ground, in reference to G.o.d's heavenly people, the Church--the body of Christ--composed of all true believers. They too are a separated people.

We shall now proceed to examine the ground of this separation. There is a great difference between being separate on the ground of what we are and of what _G.o.d_ is. The former makes a man a _Pharisee_; the latter makes him a _saint_. If I say to a poor fellow-sinner, "Stand by thyself, I am holier than thou," I am a detestable Pharisee and a hypocrite; but if G.o.d, in His infinite condescension and perfect grace, says to me, I have brought you into relationship with Myself in the person of My Son Jesus Christ, therefore be separate and holy from all evil; come out from among them and be separate; I am bound to obey, and my obedience is the practical manifestation of my character as a saint--a character which I have, not because of any thing in myself, but simply because G.o.d has brought me near unto Himself through the precious blood of Christ.

It is well to be clear as to this. Pharisaism and divine sanctification are two very different things; and yet they are often confounded. Those who contend for the maintenance of that place of separation which belongs to the people of G.o.d, are constantly accused of setting themselves up above their fellow-men, and of laying claim to a higher degree of personal sanct.i.ty than is ordinarily possessed.

This accusation arises from not attending to the distinction just referred to. When G.o.d calls upon men to be separate, it is on the ground of what He has done for them upon the cross, and where He has set them, in eternal a.s.sociation with Himself, in the person of Christ. But if I separate myself on the ground of what I am in myself, it is the most senseless and vapid a.s.sumption, which will sooner or later be made manifest. G.o.d commands His people to be holy on the ground of what He is: "Be ye holy, for I am holy." This is evidently a very different thing from "Stand by thyself: I am holier than thou."

If G.o.d brings people into a.s.sociation with Himself, He has a right to prescribe what their moral character ought to be, and they are responsible to answer thereto. Thus we see that the most profound humility lies at the bottom of a saint's separation. There is nothing so calculated to put one in the dust as the understanding of the real nature of divine holiness. It is an utterly false humility which springs from looking at ourselves--yea, it is, in reality, based upon pride, which has never yet seen to the bottom of its own perfect worthlessness. Some imagine that they can reach the truest and deepest humility by looking at self, whereas it can only be reached by looking at Christ.--

"The more Thy glories strike mine eye, The humbler I shall be."

This is a just sentiment, founded upon divine principle. The soul that loses itself in the blaze of Christ's moral glory is truly humble, and none other. No doubt we have a right to be humble when we think of what poor creatures we are, but it only needs a moment's just reflection to see the fallacy of seeking to produce any practical result by looking at self. It is only when we find ourselves in the presence of infinite excellency that we are really humble.

Hence, therefore, a child of G.o.d should refuse to be yoked with an unbeliever, whether for a domestic, a commercial, or a religious object, simply because G.o.d tells him to be separate, and not because of his own personal holiness. The carrying out of this principle in matters of religion will necessarily involve much trial and sorrow; it will be termed intolerance, bigotry, narrow-mindedness, exclusiveness, and such like; but we cannot help all this. Provided we keep ourselves separate upon a right principle and in a right spirit, we may safely leave all results with G.o.d. No doubt the remnant in the days of Ezra must have appeared excessively intolerant in refusing the co-operation of the surrounding people in building the house of G.o.d, but they acted upon divine principle in the refusal. "Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord G.o.d of Israel, then they came to Zerubbabel, and to the chief of the fathers, and said unto them, 'Let us build with you; for we seek your G.o.d as ye do; and we do sacrifice unto Him, since the days of Esar-haddon, king of a.s.sur, which brought us up hither.'" This might seem a very attractive proposal--a proposal evidencing a very decided leaning toward the G.o.d of Israel; yet the remnant refused, because the people, notwithstanding their fair profession, were, at heart, uncirc.u.mcised and hostile. "But Zerubbabel and Jeshua and the rest of the chief of the fathers of Israel said unto them, 'Ye have nothing to do _with us_ to build a house unto _our_ G.o.d; but _we ourselves together_ will build unto the Lord G.o.d of Israel." (Ezra iv. 1-3.) They would not yoke themselves with the uncirc.u.mcised--they would not "plow with an ox and a.s.s"--they would not "sow their field with mingled seed"--they kept themselves separate, even though by so doing they exposed themselves to the charge of being a bigoted, narrow-minded, illiberal, uncharitable set of people.

So also in Nehemiah we read, "And the seed of Israel _separated themselves_ from all strangers, and stood and confessed their sins, and the iniquities of their fathers." (Chap. ix. 2.) This was not sectarianism, but positive obedience. Their separation was essential to their existence as a people. They could not have enjoyed the divine presence on any other ground. Thus it must ever be with G.o.d's people on the earth. They must be separate, or else they are not only useless, but mischievous. G.o.d cannot own or accompany them if they yoke themselves with unbelievers, upon any ground or for any object whatsoever. The grand difficulty is to combine a spirit of intense separation with a spirit of grace, gentleness, and forbearance; or, as another has said, "to maintain _a narrow circle_ with _a wide heart_."

This is really a difficulty. As the strict and uncompromising maintenance of _truth_ tends to narrow the circle around us, we shall need the expansive power of _grace_ to keep the heart wide, and the affections warm. If we contend for _truth_ otherwise than in _grace_, we shall only yield a one-sided and most unattractive testimony. And on the other hand, if we try to exhibit grace at the expense of truth, it will prove, in the end, to be only the manifestation of a popular liberality at G.o.d's expense--a most worthless thing.

Then, as to the object for which real Christians usually yoke themselves with those who, even on their own confession, and in the judgment of charity itself, are not Christians at all, it will be found in the end that no really divine and heavenly object can be gained by an infringement of G.o.d's truth. _Per fas aut nefas_[20] can never be a divine motto. The means are not sanctified by the end; but both means and end must be according to the principles of G.o.d's holy Word, else all must eventuate in confusion and dishonor. It might have appeared to Jehoshaphat a very worthy object to recover Ramoth Gilead out of the hand of the enemy; and moreover, he might have appeared a very liberal, gracious, popular, large-hearted man, when, in reply to Ahab's proposal, he said, "I am as thou art, and my people as thy people; and _we will be with thee_ in the war." It is easy to be liberal and large-hearted at the expense of divine principle; but how did it end? Ahab was killed, and Jehoshaphat narrowly escaped with his life, having made total shipwreck of his testimony.

[20] By any means.

Thus we see that Jehoshaphat did not even gain the object for which he unequally yoked himself with an unbeliever: and even had he gained it, it would have been no justification of his course.[21] Nothing can ever warrant a believer's yoking himself with an unbeliever; and therefore however fair, attractive, and plausible the Ramoth expedition might seem in the eye of man, it was, in the judgment of G.o.d, "helping the unG.o.dly, and loving them that hate the Lord." (2 Chron. xix. 2.) The truth of G.o.d strips men and things of the false colors with which the spirit of expediency would deck them, and presents them in their proper light; and it is an unspeakable mercy to have the clear judgment of G.o.d about all that is going on around us: it imparts calmness to the spirit, and stability to the course and character, and saves one from that unhappy fluctuation of thought, feeling, and principle which so entirely unfits him for the place of a steady and consistent witness for Christ. We shall surely err if we attempt to form our judgment by the thoughts and opinions of men; for they will always judge according to the outward appearances, and not according to the intrinsic character and principle of things. Provided men can gain what they conceive to be a right object, they care not about the mode of gaining it. But the true servant of Christ knows that he must do his Master's work upon his Master's principles and in his Master's spirit. It will not satisfy such an one to reach the most praiseworthy end unless he can reach it by a divinely appointed road. The means and the end must both be divine. I admit it, for example, to be a most desirable end to circulate the Scriptures--G.o.d's own pure, eternal Word; but if _I could not_ circulate them save by yoking myself with an unbeliever, I should refrain, inasmuch as I am not to do evil that good may come.

[21] The unequal yoke proved a terrible snare to the amiable heart of Jehoshaphat. He yoked himself with Ahab for a religious object; and notwithstanding the disastrous termination of this scheme, we find him yoking himself with Ahaziah for a commercial object, which likewise ended in loss and confusion; and lastly, he yoked himself with Jehoram for a military object. (Comp. 2 Chron. xviii; xx. 32-37; 2 Kings iii.)

But, blessed be G.o.d, His servant can circulate His precious book without violating the precepts contained in that book. He can, upon his own individual responsibility, or in fellowship with those who are really on the Lord's side, scatter the precious seed every where, without leaguing himself with those whose whole course and conduct prove them to be of the world. The same may be said in reference to every object of a religious nature. It can and should be gained on G.o.d's principles, and only thus. It may be argued, in reply, that we are told not to judge--that we cannot read the heart--and that we are bound to hope that all who would engage in such good works as the translation of the Bible, the distribution of tracts, and the aiding of missionary labors, must be Christians; and that therefore it cannot be wrong to link ourselves with them. To all this I reply that there is hardly a pa.s.sage in the New Testament so misunderstood and misapplied as Matthew vii. 1--"Judge not, that ye be not judged." In the very same chapter we read, "Beware of the false prophets: ... by their fruits ye shall know them." Now, how are we to "beware" if we do not exercise judgment? Again, in 1 Corinthians v. we read, "For what have I to do to judge them also that are without? do not ye judge them that are within? But them that are without G.o.d judgeth. Therefore put away from among yourselves that wicked person." Here we are distinctly taught that those "within" come within the immediate range of the Church's judgment; and yet according to the common interpretation of Matthew vii. 1 we ought not to judge anybody; that interpretation, therefore, must needs be unsound. If people take, even in profession, the ground of being "within," we are commanded to judge them. "Do not ye judge them that are within?" As to those "without" we have naught to do with them, save to present the pure and perfect, the rich, illimitable, and unfathomable grace which shines, with unclouded effulgence, in the death and resurrection of the Son of G.o.d.

All this is plain enough. The people of G.o.d are told to exercise judgment as to all who profess to be "within;" they are told to "beware of false prophets;" they are commanded to "try the spirits:"

and how can they do all this if they are not to judge at all? What, then, does our Lord mean, when He says, "Judge not"? I believe He means just what St. Paul, by the Holy Ghost, says, when he commands us to "judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart: and then shall every man have praise of G.o.d." (1 Cor. iv. 5.) We have nothing to do with judging motives, but we have to judge conduct and principles; that is to say, the conduct and principles of all who profess to be "within." And, in point of fact, the very persons who say, "We must not judge," do themselves constantly exercise judgment. There is no true Christian in whom the moral instincts of the divine nature do not virtually p.r.o.nounce judgment as to character, conduct, and doctrine; and these are the very points which are placed within the believer's range of judgment.

All, therefore, that I would press upon the Christian reader is, that he would exercise judgment as to those with whom he yokes himself in matters of religion. If he is at this moment working in yoke or in harness with an unbeliever, he is positively violating the command of the Holy Ghost. He may be ignorantly doing so up to this: and if so, the Lord's grace is ready to pardon and restore: but if he persist in disobedience after having been warned, he cannot possibly expect G.o.d's blessing and presence with him, no matter how valuable or important the object which he may seek to attain. "To obey is better than sacrifice, and to hearken than the fat of rams."

IV. We have only now to consider the philanthropic phase of the unequal yoke. Many will say, I quite admit that we ought not to mingle ourselves with positive unbelievers in the worship or service of G.o.d, but then we can freely unite with such for the furtherance of objects of philanthropy--such, for instance, as feeding the hungry, clothing the naked, reclaiming the vicious, in providing asylums for the blind and lunatic, hospitals and infirmaries for the sick and infirm, places of refuge for the homeless and houseless, the fatherless and the widow; and in short, for the furtherance of every thing that tends to promote the amelioration of our fellow-creatures, physically, morally, and intellectually.

This, at first sight, seems fair enough; for I may be asked if I would not help a man by the roadside to get his cart out of the ditch. I reply, Certainly; but if I were asked to become a member of a mixed society for the purpose of getting carts out of ditches, I should refuse--not because of my superior sanct.i.ty, but because G.o.d's Word says, "Be not unequally yoked together with unbelievers." This would be my answer, no matter what were the object proposed by a mixed society. The servant of Christ is commanded "to be ready to every good work"--"to do good unto all"--"to visit the fatherless and the widows in their affliction;" but then it is as the servant of Christ, and not as the member of a society or a committee in which there may be infidels and atheists, and all sorts of wicked and G.o.dless men.

Moreover, we must remember that all G.o.d's philanthropy is connected with the cross of the Lord Jesus Christ. That is the channel through which G.o.d will bless--that the mighty lever by which He will elevate man, physically, morally, and intellectually. "After that the kindness and philanthropy [f??a????p?a] of G.o.d our Saviour toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost; which He shed on us abundantly through Jesus Christ our Saviour." (t.i.tus iii. 4-6.) This is G.o.d's philanthropy; this is His mode of ameliorating man's condition. With all who understand its worth the Christian can readily yoke himself, but with none other.

The men of the world know naught of this, care not for it. They may seek reformation, but it is reformation without Christ; they may promote amelioration, but it is amelioration without the cross. They wish to advance, but Jesus is neither the starting-post nor the goal of their course. How, then, can the Christian yoke himself with them?

They want to work without Christ, the very One to whom he owes every thing. Can he be satisfied to work with them? can he have an object in common with them? If men come to me and say, "We want your co-operation in feeding the hungry, in clothing the naked, in founding hospitals and lunatic asylums, in feeding and educating orphans, in improving the physical condition of our fellow-mortals; but you must remember that a leading rule of the society, the board, or the committee formed for such objects is, that the name of Christ is not to be introduced, as it would only lead to controversy. Our objects being not at all religious, but undividedly philanthropic, the subject of religion must be studiously excluded from all our public meetings.

We are met as _men_, for a benevolent purpose, and therefore infidels, atheists, Socinians, Arians, Romanists, and all sorts, can happily yoke themselves to move onward the glorious machine of philanthropy."

What should be my answer to such an application? The fact is, words would fail one who really loved the Lord Jesus, in attempting to reply to an appeal so monstrous. What! benefit mortals by the exclusion of Christ? G.o.d forbid! If I cannot gain the objects of pure philanthropy without setting aside that blessed One who lived and died, and lives eternally for me, then away with your philanthropy, for it a.s.suredly is not G.o.d's, but Satan's. If it were G.o.d's, the word is, "He shed it on us abundantly through Jesus Christ," the very One whom your rule leaves entirely out. Hence your rule must be the direct dictation of Satan, the enemy of Christ. Satan would always like to leave out the Son of G.o.d; and when he can get men to do the same, he will allow them to be benevolent, charitable, and philanthropic.

But, in good truth, such benevolence and philanthropy ought to be termed malevolence and misanthropy, for how can you more effectually exhibit ill-will and hatred toward men than by leaving out THE ONLY ONE who can really bless them, for time or for eternity? But what must be the moral condition of a heart, in reference to Christ, who could take his seat at a board, or on a platform, on the condition that that name must not be introduced? It must be cold indeed; yea, it proves that the plans and operations of unconverted men are of sufficient importance, in his judgment, to lead him to throw his Master overboard, for the purpose of carrying them out. Let us not mistake matters. This is the true aspect in which to view the world's philanthropy. The men of this world can "sell ointment for three hundred pence, and give to the poor;" while they p.r.o.nounce it _waste_ to pour that ointment on the head of Christ! Will the Christian consent to this? Will he yoke himself with such? Will he seek to improve the world without Christ? Will he join with men to deck and garnish a scene which is stained with his Master's blood? Peter could say, "Silver and gold have I none; but such as I have give I thee: in the name of Jesus Christ of Nazareth, rise up and walk." Peter would heal a cripple by the power of the name of Jesus, but what would he have said if asked to join a committee or society to alleviate cripples, on the condition of leaving that name out altogether? It requires no great stretch of imagination to conceive his answer. His whole soul would recoil from such a thought. He only healed the cripple for the purpose of exalting the name of Jesus, and setting forth its worth, its excellency, and its glory, in the view of men: but the very reverse is the object of the world's philanthropy; inasmuch as it sets aside His blessed name entirely, and banishes Him from its boards, its committees, and its platforms.

May we not therefore well say, Shame on the Christian who is found in a place from which his Master is shut out? Oh, let him go forth, and, in the energy of love to Jesus, and by the power of that name, do all the good he can; but let him not yoke himself with unbelievers, to counteract the effects of sin by excluding the cross of Christ. G.o.d's grand object is to exalt His Son--"that all should honor the Son even as they honor the Father." This should be the Christian's object likewise; to this end he should "do good unto all;" but if he join a society or a committee in order to do good, it is not "in the name of Jesus" he acts, but in the name of the society or committee, without the name of Jesus. This ought to be enough for every true and loyal heart. G.o.d has no other way of blessing men but through Christ, and no other object in blessing them but to exalt Christ. As with Pharaoh of old, when the hungry Egyptians flocked to his presence, his word was, "Go to Joseph;" so G.o.d's word to all is, "Come to Jesus." Yes, for soul and body, time and eternity, we must go to Jesus; but the men of the world know Him not, and want Him not; what, therefore, has the Christian to do with such? How can he act in yoke with them? He can only do so on the ground of practically denying his Saviour's name.

Many do not see this; but that does not alter the case for those who do. We ought to act honestly, as in the light; and even though the feelings and affections of the new nature were not sufficiently strong in us to lead us to shrink from ranking ourselves with the enemies of Christ, the conscience ought, at least, to bow to the commanding authority of that word, "BE NOT UNEQUALLY YOKED TOGETHER WITH UNBELIEVERS."

May the Holy Ghost clothe His own Word with heavenly power, and make its edge sharp to pierce the conscience, that so the saints of G.o.d may be delivered from every thing that hinders their "running the race that is set before them." Time is short. The Lord Himself will soon be here. Then many an unequal yoke will be broken in a moment; many a sheep and goat shall then be eternally severed. May we be enabled to purge ourselves from every unclean a.s.sociation and every unhallowed influence, so that when Jesus returns, we may not be ashamed, but meet Him with a joyful heart and an approving conscience.