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chosen people; and that the penal sufferings of Christ were a perfect equivalent to the demerit of the crimes of His people, that as the law was fulfilled for them by His lise, so justice is satisfied in them by His death ; that they are thereby justified from all condemnation, and with perfect equity saved with an eternal salvation.

I believe that all spiritual gifts and blessings, whether of life, faith, peace, pardon, &c., have their origin in the sovereign love of Jehovah, and are conveyed by the Spirit as new covenant blessings, through the atonement of Jesus.

I believe that repentance and faith are pre-requisites to baptism, and that baptism by immersion is pre-requisite to church membership and communion.

As to other doctrines, such as the inspiration of the Holy Scriptures, the resurrection, and so on, you must come and hear whether I preach them. That verse was then sung, commencing

"Oh to grace how great a debtor." Mr. S. Milner then addressed Mr. Wilkins, giving some wholesome advice on “study;" preaching was hard work, but study was the labour. He was to study himself, study the book, and study to be useful to all classes. This address occupied full forty minutes.

Mr. Wyard was then called upon to offer prayer which he prefaced with some remarks about events twenty-five years ago. After the prayer, which was a very long one, addresses were delivered by Mr. Bloomfield, Mr. Alderson, and Mr. Flack ; and this very interesting meeting was brought to a close by singing and prayer.

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Tell me that the rage of hell
Proclaims aloud its power's fell,
Bruised for ever in the head
By the woman's promised seed.

Rock of Israel, speak to me
Teach me I'm for ever free.


“The God of Israel said, the Rock of Israel
spake to me, He that ruleth over men must be
just, ruling in the fear of God.”

2 Sam. xxiii. 3.
Rock of Israel, speak to me
Tell me I'm for ever free;
Teach me that the law's demands
Met in my Redeemer's hand;
Tell me that on Him was laid
All my sins, the debt He paid,
All my sins thro' Christ forgiven,
Shew me I'm an heir of heaven.

Rock of Israel, speak to me

Teach me I'm for ever free.
Teach me that my Saviour's love
Intercedes for me above,
And prepares for me a place
In realms of light thro’sovereign grace;
Near to Him whose blood alone
For all my sins did once atone,
Ever to dwell in bliss divine,
And in my Saviour's beauties shine.

Rock of Israel, speak to me

Teach me I'm for ever free.
Teach me that the sting of Death
Lost in Christ its vital breath,
And to know the grave can cry
Now no more its victory;

Teach my heart each day to share
Thro' this wilderness Thy care,
Pledge that all things here below
Tend parental care to shew,
Till thou the summons kindly give
My soul to take its flight and live,
Around Thy throne to glory borne
To wait the resurrection morn.

Rock of Israel, speak to me

Teach me I'm for ever free.
Teach me Thy mighty power to know,
And life, eternal life bestow,
Fear Thee who hast the power to save
From sin, from death, from hell, the

On Thy kind promises depend,
To be my Father, Guardian, Friend;
When flaming worlds shall cease to be,
To find my all, my all in Thee.

Rock of Israel, speak to me
Teach me I'm for ever free.

4, Milton road, Brighton.



“ Nay, in all these things we are more than conquerors through him that loved us,” -Rom. viii. 37.

“ MORE THAN CONQUERORS !” Such is the first sentence in Dr. Hawker's Poor Man's Morning Portion, for July 6th. In his usual ingenious, spiritual, savoury, and pleasant way, the good Doctor has sought to unfold the riches of divine grace, contained in the above text, that God's spiritual poor may rejoice in their portion. But, to the writer's mind, the text has not been expounded so happily, nor so consistently, as is usual with this favorite author. In commenting on the words “ MORE than conquerors,"

,” the Doctor gives us his idea of the sense of the redundant expression, that we are conquerors" with Jesus, through union with Him, but more than conquerors,' because we overcome Him who is absolutely unconquerable. And as a confirmation of this idea, he cites the following words, “Turn away thine eyes from me, for they have overcome Me." Now a brief glance at the natural figure of the text, will serve both to illustrate Paul's meaning, and wherein the Doctor has failed to give due prominency to the leading idea of the figure.

Conqueror, is a military term, and is thus aptly described by Isaiah, “For every battle of the warrior is with confused noise, and garments rolled in blood.” In the battle of “deadly strife” among men, the slain are usually in proportion to the number of combatants; and in every case where the real strength of the contending parties is brought into the field, the loss on both sides testifies to the valour and determination with which they fought. However flushed with victory the earthly conqueror may be, he cannot survey the scene of carnage and blood, without having ocular demonstration of his own loss. Every mortal conqueror has to deplore a relative loss, and sometimes a personal one likewise, such as the loss of an eye, an arm, a leg, or some other limb. Now apply these remarks to the Apostle's idea of a conqueror, and then consider the following things, as to the believers being more than conquerors. Note, in the first place, that brother Paul regarded this world as the battle field, or place of engagement, where the contest rages; secondly, that this timestate, or the believer's mortal existence, denotes the period, or duration, of the battle; thirdly, that the Christian's foes are numerous; fourthly, that his foes are visible and invisible—mortal and spiritual ; fifthly, that divine Providence brings us into, and keeps us in the field of battle ; sixthly, that Jesus Christ is the great cominander (Isa. lv. 4) of His people; and lastly, that He is more than conqueror “ in all these things," and we also through Him. Standing upon the mount of divine favour, from thence the Apostle surveys the enemy's hosts, and how they are disposed in order for the battle ; in verse 35th, he describes our mortal and circumstantial foes; and in verses 38th and 39th he enumerates our spiritual enemies, and lest there should be any other foe, for whom he could not find a name, he adds, "nor any other creature." Consider yet further the enemies JESUS encountered and conquered. First, He had to meet God himself in the majesty and glorious holiness of the law, with all its dying."

lightning flashes of anger, and amid the “blackness” and “darkness" of the lowering “tempest" of the Almighty's wrath, while the loud-roaring thunder of Sinai proclaimed the awful power of Him, whose claims must be met, and justice satisfied, ere “the transgressors” can be set free. (Zech. xiii. 7.) The second adversary was sin. This foe the dear Lamb of God overcame, “having PUT AWAY sin by the sacrifice of Himself.” Mortality was the third foe in the long list, and this also he overcame by

DEATH—“the king of terrors”—could not turn his body into corruption.”—(Acts ii. 23–31), and the grave could not detain Him, nor of a victory boast. “O death, I will be thy plagues; O grave, I will be thy destruction." “The sting (power) of death is sin; and the strength of sin is the law. But thanks be to God which giveth'us the victory through our Lord Jesus Christ.” (1 Cor. xv. 56-7.) And as to the world, Jesus could say of it before he quitted the field of strife, 66 I have overcome the world.” And then, as to the Prince of this world,” even Satan, and "all his angels,” Jesus triumphed mightily, “and having spoiled principalities and powers, he made a shew of them openly, triumphing over them in himself (margin.) (Col. ii. 15). Yea, more, for “When He ascended up on high He led captivity captive," "and is set down at the right hand of the throne of God.” These blessed and glorious facts, proclaim Him to be the mighty conqueror over sin, death, and hell. But He is more than a conqueror, for He sustained no loss, even though “He was crucified through weakness," for He liveth by the POWER of God (his Godhead). And as to sin, Jesus suffered no loss of purity, holiness, righteousness, and truth. "He offered Himself without spot unto God,” and He arose from the tomb as the Holy One of Israel. And the world could not boast of having allured, fascinated, or charmed Him, by entangling His thoughts, or engaging His affections, and therefore not of exacting homage from Him. Yea, the world confessed Him to be a “righteous man,” and “the Son of God.”

Neither could mortality, corruption, the grave, nor death, exhibit a single trophy, but were compelled to acknowledge their complete subjugation and defeat. Rev. i. 18. And as to “ the powers of darkness," they “tremble" before His awful majesty, craving permission for what they do. Child of God! consider the greatness and glory of the victories Jesus hath won by His lowliness, agonies, groans, bloody sweat, and death itself. “His arm alone brought salvation, for of the people there was none with Him.” But to sum up the whole.

16 In all these things,” we more than conquer,-for the law cannot harm us, but must justify us; sin cannot inflict a loss, for it is for ever put away, neither will the grave be able to hold us when the Firstborn shall appear as the Resurrection and the Life. And then shall Satan himself be bruised under our feet. But who are the we of the text? and how are they known ? and how may they know themselves? Perhaps next month's VESSEL may be freighted with answers to these important questions.

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It is the daily, yea, hourly return of our sense of spiritual need, that makes Christ so intensely desirable, so immeasurably precious, and so singularly suitable to us as poor, empty, helpless sinners.-G. D. Doudney.


DEAR BROTHER, -The following letter was written to my dear mother, by that faithful and devoted man, the late Mr. Robert Barnes, who was for many years the beloved pastor of the baptized Church at Glemsford, Suffolk. If you will oblige by inserting it in the EARTHEN ESSEL I will send another next month.-Yours in the Gospel, Irthlingborough.

GEORGE COOK. MY DEAR CHRISTIAN FRIEND,— According to promise I attempt to write you a line, and which line I pray the blessed Spirit to indite and apply, that thereby it may be the means of endearing the glorious Lord Christ to your soul. The God of all grace has wrought in you hungerings and thirstings after righteousness, and has herein discovered your interest in the rich provisions of covenant love, grace, and mercy. All who solemnly feel the need of Christ, are certainly interested in the salvation by Christ. To them is the word of salvation sent, and which precious word the good Lord is sovereignly pleased to apply, in the day of His operative power, to their hearts, for their souls' relief and heavenly blessedness. The gracious words of God are found to be very sweet indeed, when they make a powerful entrance into the experience of broken-hearted offenders. You have been, and I trust are still favoured, my dear friend, to know the vast difference between reading about Jesus and having Him revealed in the soul ; between a mere reading of the pro mises and a blessed application of them to the heart. The adorable Godman revealed in the light of the Spirit, and the amen-promises applied by the sweet energy of grace, produce in the experience a blessedness that is truly heavenly. Such experiences are very choice, rich, delighting, and transforming. God's living and favoured people are witnesses of this truth. They can bear their testimony how unspeakably precious it is to melt in sacred grief, and dissolve in redeeming kindness, through a believing view of the amazing love and deeds of the wondrous Cross. How suitable and precious do they then find the words of highly-favoured Hart

“ When I by faith my Maker see

In weakness and distress,
Brought down to that sad state for me,

Which angels can't express ;
Then ravish'd with the rich belief

Of such a love as this,
I'm lost in wonder, melt with grief,

And faint beneath the bliss." What fainting that which is beneath the bliss which comes from a wounded, dying, and redeeming Jesus. Oh, for more of such bliss while a pilgrim home-going, to dwell with my Jesus for ever in the heavens ! I would sing more as I pass onwards

“My treasure is thy precious blood;

Fix there my heart, and for the rest
Under thy forming hands, my God,

Give me that frame which thou lik'st best."
I suppose you can say that

would have this for


song also.

To the care, love, grace, and mercy of our Great High-priest I would in faith by prayer commend you.—Believe me to be yours prayerfully, Glemsford, October 11, 1852.



Of the Surrey Tabernacle, London,

“Make haste, O God, to deliver me ;

make haste to help me, ,0 Lord. Let them be ashamed and confounded that seek after my soul, let them be turned back, and put to confusion, that desire my hurt. Let them be turned back for a reward of their shame, that say, Aha, aha. Now the Psalmist was like the rest of us, that when he was not with the Lord, enjoying the fellowship of his love and of his deep counsels, the fellowship of his presence and of his promises, he then, like the rest of us, feared that the Lord was not with him. But there is a line of distinction to be drawn between our being with him in fellowship, and his being with us. We are not always with him, in fellowship with him, and realizing the blessedness of the same, but he is always with his people, always watching over them, and watering the work every moment, so that he is always near unto them. “ What nation hath God so nigh unto them as this nation ?saith Moses, and much more so his own people. So then the prayer here recorded is sure to be answered, the enemy is sure to be defeated, Satan is sure to be trodden down, and if you have a grain of faith in this blessed God you must prevail, for “all things are possible to him that believeth.” Faith may appear sometimes to meet with a temporary defeat but it is only temporary. When one said, “Woe is me,” yet in the same chapter he rejoiced in the truth that “Although I may fall thus in public opinion, and in the estimation of others, and in my own soul's enjoyment, “yet shall I rise.” The Lord is sure to hear and sure to answer.

"Let all those that seek thee," now this must have been the very much more pleasant part of his prayer ; it is a pleasant thing to pray for ourselves, and in connection with that it is a pleasant thing to pray for others as well, which every Christian I am sure is glad to do, therefore he goes on, " Let all those that seek thee rejoice and

be glad in thee.”

“ Let those that seek thee." These expressions are very remarkable, as they are descriptive of the acts of living faith and living prayer. Now, if our profession be a mere profession, and we go through the forms of the religion that we have adopted, there we stop, there we are satisfied, and there we are content. But if we are born of God, when we go to the house of God we shall not be satisfied with anything short of the presence of the God of the house; we shall not be satisfied with anything short of the Spirit, and life, and power, of his eternal truth. Hence in ancient times the true Israelites sought to find the Lord himself.

“And let such as love thy salvation;" Now I should think some of you little ones, when you read a Psalm like this, “Let such as love thy salvation, will


“Is that the God is to be loved ? Is that the way that I am to walk in love to him? by salvation, where he has taken everything away that was against me, and where he has so arranged matters that everything must ultimately go in my favour? Why then I do with all my heart love this salvation,” and yet doubt and fear as to whether you belong to the Lord. Well, we will set that doubting down to your infirmity; and if the Lord should be pleased to touch the soul with the finger of his love, away will go all that doubting and fearing, and the good old reasoning will come into operation, that if the Lord meant to kill thee, would he thus have shewn thee his salvation ? “Let such as love thy salvation say con

tinually," then this is a continual salvation ; let them say continually under all circumstances, for there is not anything can overcome this salvation, there is not anything can defeat this salvation, there is not anything can be too much for this salvation, there is not anything that can stop the progress of the chariot of salvation :“Let such as love thy salvation say con

for there is good cause to do so,

“Let God be magnified."
Let the God of this sure salvation,

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