154 JACOB CHOSEN, CHASTENED, AND CROWNED. solemn mockery, self-delusion, and daring denial of God's most holy word, to pretend that these millions of the human race were included in the words, "God so loved the world." If they were loved, where is the least proof thereof? They were suffered to walk in their own way, and did as all others so left are sure to do. No mercy rolled in, "Their downward course to stay;" but, instead of the Lord quickening them by his Spirit, and pouring upon them the Spirit of grace and supplication-instead of this, he gave them up to vile affections. Can you, my good Theophilus, or can any man, with the fear of God before his eyes, reconcile such solemn judgments with making the words, "God so loved the world," to mean the whole human race? For where the love here spoken of is, it stands, thus, "I have loved thee with an everlasting love; therefore in lovingkindness have I drawn thee." Jeremiah xxxi. 3. Upon what principle, then, can you understand the dealings of the Most High with the ancient world, but upon this, "he hath mercy upon whom he will have mercy; and whom he will he hardeneth ?" There is no other principle in existence that can account for those dealings. Why did not the prophets of old form themselves into a missionary society, and seek to convert the heathen nations? The answer is easy and plain; they knew that without the Lord, vain would be the help of man. The Lord was not pleased to send them to convert the heathen; therefore, knowing their attempts would be vain, they abstained from going. Yet there is now no class of men living who knew better than the holy prophets knew the vital, the infinite, the everlasting importance of the salvation of the soul. They well knew that no mere man could redeem his brother, or give to God a ransom for him; for the redemption of the soul is precious; precious in the price thereof, being the precious blood of Christ; precious in the value thereof; and precious in the endless effects thereof. Yet no attempts were made by God or man to convert these ancient heathen nations. Yet God loved them with all that love which is expressed in the gift of his dear Son. "Believest thou this now, Theophilus ?" Can you believe that God loved them with an infinite and eternal love, yet left them to perish? What would be thought of a parent who, seeing a child working out its own destruction, and who at the same time had it in his power to prevent it, yet made not the least attempt so to do? Who would, who could, believe that the heart of that parent was full of love to that child? Yea, would not the very voice of common humanity cry everlasting shame upon such an one? And shall the holy the righteous, blessed God be made to appear thus-that he has given his own Son to be the END of the law for righteousness to the whole human race, leaving no law by which they can be condemned; yet the Lord himself, in the very face of his love to them, and in the very face of the atonement his own dear Son hath made for them, condemns them by that very law which Christ fulfilled for them, and from the curse of which he eternally redeemed them? 2nd. The present state of the world. Does not the gospel take a deeper hold in some nations than in others ? Unbelief rejects the gospel; but while unbelief is the same in all, yet some, like the good ground, savingly receive the word; and it is the Lord himself that makes this difference and so it is written, "The preparation of the heart in man, and the answer of the tongue is of the Lord." Proverbs xvi. 1. So then, while some men are unbelievers, some are believers; some live and die in faith; some live and die in unbelief: and unto them who believe the Holy Ghost puts this question, "Who maketh thee to differ?" 3rd. The day of days-the day of judgment— will shew the same truth, viz., that the words "God so loved the world," does not mean that Those who he loved the whole human race. shall be found on the Saviour's left hand were all in one shape or another, living and dying members of the man of sin; therefore always hated the truth, and so could not give even a cup of cold water to a disciple in true love to that disciple. A want of this love of the truth puts a negative upon all their good deeds. It is said of these that they were cursed; but it is not once hinted that they were ever loved or blest. Thus the farther we trace the several relations which these words "God so loved the world" bear to other objects, the more we are confirmed in our primary interpretation. In short, the word "world" is often evidently used in a kind of anti-national sense; that the gospel of God was not to be confined to one nation, but was to be extended to all nations in the whole world, so that there should be, according to the promise of God to Abraham, that all the families or nations in the earth should be blessed in him; and so John in vision saw much people out of every kindred, tongue, and nation. Indeed the people of God are the world in the substance thereof; all things are for their sakes; the world would be nothing in God's account without them; and it will cease to be when these pillars who bear it up are all taken away. They are God's own world; he loves them, blesses them, saves them, and shall for ever dwell with them. So believes A LITTLE ONE. JACOB CHOSEN, CHASTENED, AND CROWNED. (Continued from page 127.) THE above three words are descriptive terms of the three states in which the church or family of God may be said to have an existence. "JACOB CHOSEN," points to our existence before time; "JACOB CHASTENED," is expressive of the nature and character of its existence IN TIME; "JACOB CROWNED," is a term that directs us, principally, to the triumphant and happy estate of the true Israel after they have done with the changing and perishing circumstances of time. It is with these distinctive ideas in view that I purpose to address a few words to my readers, being convinced that the Lord will ever bless every JACOB CHOSEN, CHASTENED, AND CROWNED. pure effort that is made to simplify, to illustrate, and to contend for-THE ESSENTIAL TRUTHS of his holy gospel. Three names are given unto the people of God in Old Testament writings "JACOB," "JESHURUN," and "ISRAEL.' These three names are descriptive (in some measure), of the three-fold effect of divine grace in the heart of a truly quickened vessel of mercy. When the soul is quickened, convinced of sin, laid under the sentence of death, exercised with sorrowful reflections and fearful forebodings-tossed to and fro, and driven hither and thither, without comfort, without rest, without peace, without any confidence of its interest in Jesus, or of its being saved by his blood and righteousness, then, it is "JACOB." When the Holy Ghost is pleased to reveal unto that poor wrestling Jacob, the way of life, the Person of Jesus, the great truths of the gospel, and the fulness, freeness, and suitability of a new-covenant salvation; so that a hoping-desire; a soul-supportingspirit-of-prayer; a uniting fellowship with the saints and an obediental conformity to the law of liberty, is produced, realized, and manifested; then, it is "JESHURUN." And when, through the operation of a living faith -by the especial power of the Holy Ghostpeace through the blood of the Lamb, justification by the dear Redeemer's righteousness, and a holy freedom in, and a precious prevalence by prayer, is obtained, so that the believer now can sing the twenty-third, and the twenty-seventh Psalms; and can now read the twelfth chapter of Isaiah for himself -I say, when the real, the divine experience of the soul comes to this pitch, then, it is "'ISRAEL." Mark me, you poor, wavering, uneasy and unhappy soul-mind these two things because you are not Israel, is no proof that you are not Jacob; and, if you really are a spiritual, pleading Jacob, you assuredly will be a prevailing Israel. With these few words let us to our work"JACOB CHOSEN." "Jacob Chosen."-When we come more fully into this deep part of heaven's revealed will, there are four plain questions which the Bible will answer. I.-Who is the Chooser? These are the enquiries we desire fully to investigate and meet in our future papers. Previous to that we give A BRIEF OUTLINE OF JACOB'S HISTORY, and which will be found in the following quotation from (the work to which we last month referred,) Joshua Watson's Lectures on Hosea xii.; published by Batten; Simpkins and Marshall; and by Wertheim and Macintosh. In the early part of his second lecture, Mr. Watson enters upon the nature and end of Jacob's discipline; (which will occupy our attention further on in this series ;) and gives, as a kind of platform to work upon, the following epitome of Jacob's life. He says "The early days of Jacob are not recorded; you have his birth given in the twenty-fifth chapter of Genesis, in the year B.C. 1853, ac 155 | cording to date in the margin of our Bibles; as far before Christ's day as we are, my brethren, in this present year, 1853, after Christ. How interesting is this fact, the date seems to bring Jacob before us. The twenty-sixth chapter is occupied with Isaac and Rebecca in their trials, specially noticing their grief of mind at the ungodly marriage of Esau, their son; the chapter concluding thus, (verse 34,)" and Esau was forty years old when he took to wife Judith the daughter of Beeri, the Hittite, and Bashemath the daughter of Élon the Hittite: which was a grief of mind unto Isaac and Rebecca." The twenty-seventh chapter opens with the account of Jacob's sin, when he was of the same age. At the suggestion of Rebekah or rather Satan, his father being blind, and advanced in age, he practises the most cruel deceit on him to obtain the covenant blessing, by assuming the dress, and feigning the name of Esau, whereby he supplanted his brother. That the blessing would have been his, God had shewn by the extraordinary circumstances of his birth, and doubtless his mother was impressed with this belief, and looked on him as the first-born; but she and he would anticipate Providence; they become impatient and faithless, are alarmed at Isaac summoning Esau rather than Jacob to his bedside, not seeing that it was purposed as a trial of their faith; and that, as in the instance of Jacob in his old age when about to bless the sons of Joseph, in like manner blessed Ephraim instead of Manasseh, God could overrule the apparent hindrance; faithless, I say, they could not bear the trial; and therefore leagued together to practise a cruel deceit on the aged father and his son Esau, as given in this twenty-sixth chapter of Genesis. "Oh, my brethren, learn from this to wait God's time in his providence with you; 'tarry thou the Lord's leisure;' 'wait, wait, I say, upon the Lord;' let not appearances alarm, let not reason terrify, let not delays lead to despair; if you have the promise, have by his Spirit been led to cling to the promise, have been praying over the promise, hold on still, STAMP DOWN DOUBT, and say, though he slay me, YET WILL I TRUST IN HIM.' This Jacob and Rebecca failed to do; and therefore, at the moment of their hesitation between fear and belief, satan rushed in, and they fell into sin. "But naturally you will ask, 'how can God's holiness be reconciled with the favour he bore to Jacob? Was he not a sinner in this deceit, and yet God chose him?' My brethren, is it not the wonder of heaven and earth that God should condescend to set his love on the children of men at all? Had he looked for holiness he had left this earth altogether to itself; for in its length and breadth there was 'none holy, no not one.' Jacob was man-man, just as he is to be found everywhere; the son of Isaac, who was the son of Abraham, who was the son of Terah, who was the son of Nahor, whose genealogy is traced to Adam, who sinned and fell. I admit that the wonder is, that God's heart should yearn towards the sons of men at all; but it is not a wonder that if God looked down from heaven, he should have chosen Jacob. Could he have found a man without an evil heart? Do you not see that sin must be put out of the question? God could not deal with or meet sin in his condescension to man; the Holy One cannot touch sin. It was not as if God had been moved to pity, and said, 'this earth has separated itself from me; I would do something for it; true they are sinners; I will, therefore, choose out the least sinner I can find.' Had he done this, sin would have come into the calculation, and God by the union would have sacrificed his own holiness; but he did not this: he saw sin, and saw Jacob as one of the sinners, as great a sinner as any; but before he had dealings with man he put away sin, blotted it out, by the blood of his own dear Son; and by that means could communicate with the sinner. Now the wonder is, not that Jacob, though chosen, was a sinner; the marvel would have been, had he not been one: admire, gaze on, the stupendous wonder, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them;' not imputing their trespasses unto them."'" What did God with their sin, then? He imputed it; that is, laid it to the account of Christ, and so he put away sin; God views the sinner through the atmosphere of Christ; Christ is thrown around every believer, and so God looks on him as in Christ; this is the meaning of the expression, 'I in them, and they in me.'" We dare not advance another step, or we should have to charge our author with error. We hope to proceed next month. www "WHERE IS YOUR FAITH?" SKETCH OF A SERMON BY P. W. WILLIAMSON. "Where is your faith?" Luke viii. 25. THE master of a disciple has an undoubted right to ask a question; and by such means disciples are ofttimes taught the meaning of the teacher. Jesus, in proposing this question to his disciples, intended, I believe, to draw out their minds to the very important fact that their faith was in a right position: and although the common idea respecting this may be that Jesus meant to reproach his disciples, I dismiss such an idea at once from my preaching; although, of course, you must entertain your own ideas upon the subject. Faith is the gift of God; and without it, it is impossible to please God: consequently, with it, it is possible to please him. Jesus surely never meant to speak so derogatory of the gift of God as to insinuate it was idle; or to intimate that God gave man a spiritual gift which he might either use or let alone. No; this cannot be for the result of that would be to let man be independent of God, but dependent upon his gifts; whereas God has said in his word that he works in his people to will and to do of his own good plea sure. Without now discussing the nature or constitution of faith, let us remember that it is the gift of God which enables men to please him: and then let us observe the position of Jesus and the disciples. The disciples were where Jesus had taken them as he was going to cast out devils, or manifest himself to be a Saviour, and yet where they could see signs of danger. Jesus, in his journey to prove himself a Saviour, was actually the safety of his disciples; but gave at that time no active evidence of it. Faith, then, is in a good and right position, if (in circumstances answerable to those in which the disciples were,) it do as they did: if men's faith do not do so, depend upon it their's is not the faith of God's elect. To be in a like position with the disciples, (spiritually so,) it must be to be where Jesus has taken us, and where dangers can be seen. The winds and waves are something like the solemn threatenings of Jehovah's law, with the rapid flight of time hastening on eternity. All men may be in such a state as under the curse of the law; but that is very different to being taken across to the other side by Jesus, when the Lord by his word of life in the soul says, "Let us go over to the other side; there can be no possibility of destruction, seeing that Jesus is Master of the law:" yet there are times when no living interference of the Lord is made manifest, although he is there. I have said the faith of the disciples was manifested to be in a right position: and thus do we see it; for when dangers were apparent they feared: and with those whom Jesus instructs there is a solemn fear when they know the words of God, "The soul that sinneth, it shall die." With such fear God is well pleased; for that feeling is the gift of God-the anointing of the Spirit making such an one to know how frail he is. Secondly. In this apparent time of danger their faith hoped in the Lord their Master. The faith of God's elect so works. Man's own faith can rest on anything-a broken law; creature ability; or even delude itself about the mercy of God; but living faith hopes on Jesus; which hope breaks out in a personal application to Jesus, "Master, Master, we perish!" God is well pleased with such hope; for the God of hope has so wrought it in the soul, and then says, "The hope of the righteous shall be granted him." For Jesus directs his people to ask what they will in his name. Thirdly. Their faith wondered when they saw his power to save by his word; making it evident that they were astonished at his kindness towards them. Those who the faith of Jesus works in, continually wonder at the amazing grace and the mighty word of God; and with this feeling God is well pleased; for it is his wisdom in the soul taking knowledge of the salvation God hath wrought. Remember this, then, my dear brethren in our Master's cause ;-your faith is in a right position, if in times of apparent danger your heart fears, and your only hope is in Jesus; and that when deliverance comes you recognise the mystery of the Saviour, you wonder and adore; and when the question is raised, Where is your faith? may you be led to see it was in the dear Saviour; that safe place for a believer's hope; and there may you prove what is that good, and perfect, and acceptable will of God; even that across the law and the rapid flight of time you should see satan dethroned, the sinner clothed, and happiness at the feet of Jesus. Some of the Streams which make Glad the City of our God. I LOVE a letter, or a sermon, or a book, or a hymn, or a good man's prayer, when it evidently gushes out of a heart washed in the precious blood of the Lamb, warmed by a sense of Jehovah's everlasting love and anointed by the sanctifying and solemnizing powers of the blessed Spirit of all truth. One Saturday night-sitting down to rest a bit, and to sigh out some of my sorrows my eye fell upon the following letter: I read it with sweet feelings of soul profit. I give it to my readers. If they wish for more - they must tell me to give them "Another Saturday Night." Ed. DEAR E - May all spiritual blessings abound, and be multiplied upon your soul, through the saving knowledge of God, and Christ your precious Lord. I have now been silent for a considerable time, and that for prudent reasons; though at the same time I have often found my earthen vessel full freighted with Gospel-treasure, which I was desirous of communicating to you: but as some of the dear brethren belonging to your feeble tribe, did not approve of my epistolary correspondence, I thought it most expedient to be dormant for a season. Through rich mercy, I find a tender conscience; there fore would not willingly grieve any of the dear children of God: I can say, that that sweet beatitude is much impressed upon my mind, namely, "Blessed are the peacemakers, for they shall be called the children of God. The golden fruit of peace I love, That precious union-bond. But you well know that all my epistolary letters were upon that precious Jesus, who is my life! my portion! salvation and glory! It is in him my soul would triumph from day to day! Jesus and his salvation! Jesus and his invaluable merits! Jesus and his boundless grace! Jesus and his transcendent love! These be my rapturous themes in preaching, writing, and in converse from day to day; for had I ten thousand thousand tongues, with the voices of the angelic choir, all would be too little to proclaim redeeming love! Well might the enraptured disciple, whom Jesus loved, usher in redeeming love with a "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God." O, the ocean, ancient love Of an unchanging God! A giv'n Christ his love did prove, Who seal'd that love with bloodWith blood! Ah! that is the balm of infinite value; a divine restorative for all poor serpentbitten, sin-sick souls; a sovereign remedy for all soul-diseases! May it please our gracious Father to grant that you and I may prove its divine efficacy upon our souls! so that we may be helped to sing feelingly in our hearts, "Un1854. to him that hath loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God; to him be glory and dominion for ever and ever. Amen." Rev. i. 5, 6. The fountain of a Saviour's blood O precious fountain of my saviour's blood! and was it opened for me! for vile, wretched me! O my soul! feed on the melodius truth, the "fountain was opened for sin and uncleanness," Zech. xiii. 1. opened "in that day;" (O preself "cast out in the open field, to the loathing cious truth!) "in that day" when I saw myof my person, polluted in my own blood and filthiness." O my soul! meditate upon those soul-reviving, soul-encouraging, and soul-delivering words, "and the blood of Jesus Christ his Son cleanseth from all sin :" hence I would observe, that he who is our house of mercy, is our efficacious BETHSAIDA, in whose heart our true sanctuary, hiding-place and pavilion, is that virtual pool; so that whosoever by faith steppeth down into the pool or fountain of disease he had. May I not farther add, that CHRIST'S BLOOD, is made whole of whatsoever the five porches were typical of the five wounds of the Saviour's body, in which all the poor, impotent, mourning, fearing, sickly, helpless folk, long to find, that he who was wounded for the transgressions of his children, is that glorious angel who troubles the foul water of the pool of sinner's hearts, and then enables them by faith to plunge into the pool of his own blood. I do not mean to open that sweet passage to which I refer, (John v.) but only few remarks by the way. O mystic pool, which points to blood! And ease our wounded hearts: However vile our hearts have been, And inwardly unclean; And cleanse us from our sin. My soul's desire is, that you may be helped by precious faith to be living on a precious Christ, and that you may view him to be such a Saviour as you stand in need of, and that out of his infinite fulness you may "receive grace for grace," or rather grace upon grace. Through rich mercy at times I can say, to the glory of my Lord, that I am helped by faith to bring out of goodly Canaan some clusters of Eschol's delicious grapes. O how sweet is it to anticipate the sweets of heavenly Canaan, H 2 158 MEMORIALS OF DEPARTED SAINTS. that true "rest which remains for the people is well, since we are blessed in, and are for of God," Heb. iv. 9. Rest! O balmy word of truth! A rest there is for all the sons of God. My dear E, my humble wish and prayer is, that you may find more of the sweetness of a precious gospel, which pregnant with heavenly mysteries, and that your soul may be filled with the breathings of the Holy Spirit; so will you sweetly sail in the ocean of JEHOVAH'S EVERLASTING! MATCHLESS! and BOUNDLESS LOVE! May you be as an olive tree flourishing in the house of your God! May the oil of gladness be in the cruse of your heart, and the generous fruits of Canaan your daily repast! then will you go c your way rejoicing. .on You are much upon my heart and mind from day to day, for you are as dear unto me as if you were a part of my own charge; in short, all your dear people have a place in my affections, and I can feelingly pray for your prosperity in all things; even now, while writing, I feel meltings of heart towards you, and could bedew this present epistle with tears of love, mingled with tears of sorrow; but all ever one in Jehovah Jesus! Therefore "whither thou goest I will go, and whither thou lodgest I will lodge:-Thy people shall be my people, and thy God shall be my God; where thou diest will I die, and there will I be buried:"and as thy heart is as my heart, with whom I have had sweet counsel, let us go from strength to strength, till we appear before God in Zion, for our Lord will give grace and glory. Fruit proves your friendship as yon boughs the I cannot call in question friendship's fruit, The root must die, if ever friendship cease, Our comfort's this, our friendship grows thro' root; grace: It was not nature made our hearts as one, Memorials of Departed Saints. A MOTHER IN ISRAEL: THE LATE MRS. MARTHA FENNER. WE have no delight in eulogising the creature; but when the excellent grace of God shines forth in the fruits of faith, in true and holy devotion of heart, in decision for truth and the glory of the Redeemer, and in a persevering but unostentatious course of well-doing to Zion; under such circumstances, we deem it an honour to record the goodness of our God to those whom we have known and highly esteemed in the fellowship of the gospel. Such an one was the late Mrs. Martha Fenner, the beloved wife of our friend and brother Mr. W. Fenner, the useful Secretary to the Society for Relieving Faithful Ministers of Christ in times of affliction and trial. We first give the following, which was read at the close of a discourse preached by way of improvement of her death. "Our departed sister Martha Fenner was the daughter of truly godly parents, who were many years members of the church assembling in Watling Street, Canterbury, in the Countess of Huntingdon's connexion. They have long since slept in Jesus. In their lifetime they were ornaments to the Christian professionuseful in their day and generation were made rich partakers of divine grace, which enabled them to rise superior to the tribulations of the way-cast around them in the sphere in which they moved a rich savour of divine gracewere mutual helpers of each other in spiritual things were naturally blessed with dispositions congenial to each other, so that our departed K. sister has often said, "she never knew either to exchange an unkind word." Their name was Razell. "Under such an example and prayers the Lord was pleased to meet with our sister very early in life. But it was in much bondage of soul that she travelled on for many years. The Lord had wrought much holy jealousy in her soul that she should be brought rightly into the ways of truth; and being of a retiring spirit, had to carry this load much upon herself. The set time of her deliverance was appointed. "After her marriage she came to town to reside; and was led to hear those departed servants of the Lord, Mr. Irons, Mr. Wilks, Mr. Heap, and others. But it was under the ministry of Mr. Hughes, of Hackney, that the Lord was pleased to break in upon her soul. Mr Hughes at and about this time was led to treat much of the disentangling of faith; and under some of these ministrations the word came, the bondage was dispersed, holy confidence given, happiness reigned, and such sweet and lasting unction communicated to the soul, that from that time she was enabled to exercise a hope that made her rejoice in the prospect of meeting her Lord. The enemy at times shot sorely at her; but in these times it drove her to the Lord and to his word, where she richly fed; and would often repeat in these times of attack, Who is he that is among you, that walketh in darkness and hath no light? Let him stay himself on his God.' "Her holy and clean confidence arose from the Spirit's witness so often and sweetly given |