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and the wrath of God! Such, however, is not the language of the sacred oracles. In no such precarious point of view do the scriptures represent the results'of his intervention, who gave his life a ransom for many. He redeemed his people from the curse of the law, and the wrath to come, by being made a curse for them. He laid down his life for the sheep, and purchased the church with his own blood. All the redeemed are his, not only by eternal appointment, but by right of redemption—for of their redemption he paid the price. From the perfection of his work, we may therefore infer, the certain and the ample success of the gospel, in the effectual calling of the redeemed. Otherwise, he would have died in vain;—the grand end of his death being no other than that, to which the apostle refers, when he says, "Christ loved the church, and gave himself for it; that he might sanctify and cleanse it, with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy, and without blemish."
In Sermon XII. the former subject is resumed, and some false inferences from the doctrine of the text are noticed and ably refuted. 1. On the free agency of man. 2. The culpability of unbelief. 3. The use of means. And the important and beneficial conclusions which may be derived from the text are stated and enforced,—as they relate to the encouragement, the obligations, and the prospects of the people of God.
We have but space to spare for one quotation, " on the free agency of man ;" which we think will excite an anxiety in many of our readers to read the whole discourse.
"Is it certain, that men shall be trilling in the day of Messiah's power ?— then perhaps some may infer, that the doctrine of the text is at variance with the free agency, which is necessary to all true virtue and obedience;—but such an inference is false.
"Of a truth, the actions which are not the result of choice, but are contrary to the will, are not properly speaking our own. Moral accountability ceases when the will is coerced in its choice, and absolute compulsion begins. It is in the power of willing and choosing, that free agency consists. Let it be observed, however, that there is a vast difference between that power of willing, wherein free agency consists, and that ability of the will to choose, for which some persons contend. Indeed, this notion of the freedom of the will, seems to carry an absurdity along with it. For if, for instance, it be affirmed, that the will is able of itself naturally to choose good ;—we may enquire then, why it never does make such a choice, without divine influence? —The answer is, because by reason of its natural depravity, it uniformly prefers evil. This i3 a melancholy truth; but does it prefer evil?—is it subject to a depraved bias, to which this preference must be referred ?—Then, from the very nature of the case, it follows, that the will is not free—but that corruption is coiled around it, in many a heavy and powerful ("old. No, the will of man is not in this case free to choose good, unless it can be proved, that a man has the power of willing, against his will, and choosing, contrary to his choice—-which is an absurdity. There is a difference between free agency, and free will—and the difference ought to be observed. A free agent is one who has the power of willing, and of acting according as his will shall dictate—as opposed to his being the subject of compulsion;—and such a free agent we maintain is every man. But the freedom of the will in the popular, and as we conceive the erroneous sense of the phrase, is, a supposed ability in the will itself, to choose that which is spiritually good. But of such a freedom the will of no man in a state of unregeneracy is possessed; —for his volitions are subject to his depravity, as a sinful creature :—and consequently, the notion that such a will is capable of originating volitions the very reverse of that which the scriptures denominate the will of the flesh, is absurd—is a notion, which stands opposed to the doctrine of human depravity—and it is a notion, which tends to supercede the necessity of renewing grace. For, the will, that can spontaneously, and of itself, make the election to which the text refers, cannot be a depraved will, cannot be the will of a depraved creature."
Containing, as the above extracts show, so many excellencies, we cannot avoid again adverting to the disgraceful appearance of the volume. Surely the price it bears might have guaranteed one careful reading before the sheets were put to press!
Confessions, Congratulations, and Counsels, on the Formation of a new Christian Society. A Sermon, delivered at the opening of Marlborough Chapel, in the Kent Hood, London, on Tuesday, Aug. 14, 1827. By James Bennett, D. D. Westley and Davis.
In this Sermon on Acts xvi. 13. the preacher in an animated strain treats of the 'hallowed volume,' as " profitable for doctrine, for reproof, for correction, for instruction in righteousness."
Under the head of " Confessions," we have a statement of the principles to be taught, and the worship to be celebrated at Marlborough Chapel. "Here," says Dr. B. " will be unfolded the roll of everlasting decrees, the councils of eternal love; for these have been copied by the infinite mind into the book before me." "The Father will be here shown to have chosen, from the fallen race, vessels of mercy whom he has ordained unto glory; and the Son, his first elect, as the head of a ransomed body in whom he will be glorified." "But the other person of the divine nature must be expected to be exhibited here, not as a mere name, or shadowy notion, or as one that did something in the days of yore, and now either does nothing, or we know not what; but as a present, active, all-important, and most beneficient agent in the church."
It is seriously to be lamented, that after this " good confession before many witnesses," the preacher should turn from the simplicity of the faith, to the deceptive inventions of men. Hence we find little else, in the discourse, either to attract the spiritual mind, or to promote growth in grace and in the knowledge of God.
In the " Congratulations" and " Counsels" we observe much that is useful and excellent, particularly in the exhortations to seek by earnest prayer the divine presence—to watch with jealous care, &c. But in the bitterness of soul with which holy prophets and apostles complain, we express our grief, that the spiritual prosperity of Zion engages no more the attention and the zeal of her professed ministers.
In the Press, and will be published in a few days, Pastoral RehearsIngs, and, the Lord's Knocking: being the Substance of Two Sermons, (from Heb. ii. 1. and Rev. iii. 20.) preached in the Baptist Meeting, Brentford, Middlesex. By J. A. Jones. Published at the particular request of the church.
From night's dark empire free, behold the morn,
The world awake! and sparkling with new joy!
Oh, Power supreme! light up within my breast
The solemn hour! when all the human race
And be declared the " sons of God in heav'n;"
And will the christian rise to endless joy?
In endless hallelujahs to that God
Yes; for with faith he seeks the Spirit's light,
O dread Jehovah ! Lord, and mighty King!
Then sing, () earth, and thou high heaven above,
A DOUBLE ACROSTIC.
S alvation ! sweet theme—Low delightful the sound;
A 11 praise to Jehovah be given;
P. S. Mrs. Pearscn was very poorly in health the greater part of last winter: in the beginning of this year, 1827, she was much worse, and serious apprehensions were felt by her friends. In the month of May she was very ill, and thought herself near her eternal home. On the 10th of that month, she apprehended the Lord was calling her home, and caused to be written as follows. "A dying testimony of Susanna Pearson, May 10, 1827.—My faith is fixed on the person and work of Immanuel, as founded in the everlasting covenant, made known and sealed upon my heart by the mighty power of the Holy Ohost. 'Blessed are the dead which die in the Lord, yea, saith the Spirit, for they rest from their labours, and their works follow them.'"
This wa3 nearly the last effort of mind that was witnessed in her. From that period, her mind, once so vigorous and strong, became so subject to bodily disease, that her memory and every other faculty failed her very much, and rendered her almost incapable of any spiritual conversation. On-the morning of the day in which she died, she was attacked with a severe fit of coughing, which so exhausted her that she took but little notice of any thing afterwards. About four in the afternoon, she had another fit of coughing, in which she expired, or rather, began to live, "being clothed upon with her house which is from above."
Farewell, my friend, I trace thy flight above,
WATCHMAN, WHAT OF THE NIGHT?—Isaiah Xxi. 11.
What of the night? ye faithful men
What are the tidings which you bring,
What of the night, do you proclaim?
Is Zion still secure? Safe wall'd around with heav'nly flame,
And by Jehovah's power?
What of the night, when all is dark,
And cannot strike one cheering spark,
"What of the night, do you enquire,
"Why Jesus knows your soul's de-
What of the night, when lions roar,
And tigers seek their prey? Is then my feeble soul secure,
A3 in the brightest day? "What of the night, do you then ask,
"When these thy soul affright? "I tell you, that my Jesus will
"Put all thy foes to flight.
Kent, March, 1827.
What of the night ?• is still my cry,
And lightnings flash from yonder sky,
"What of the night, do I affirm?
"Why, then, I tell you true, "That shortly there shall be a calm,
"When Jesus smiles on you.
What of the night? is my last cry,
Shall I enjoy above the sky;
"What of the night, in death's dark
"Do you then ask of me?
"And conquer all for thee.
"What of the night? no longer then, "To me you'll have to say;
"For Jesns will with careful hand,
"What of the night? you'll then