and introduces the abominable doctrine of creature merit. That, however, which lies at the base of all the arguments which he produces, the depth of the fall, the author does not very prominently bring forward. If man is as the Scriptures represent him, "dead in sins," utterly "lost," with "the poison of asps under his lips," his "throat an open sepulchre," through which steam forth the corruptions of a "heart deceitful above all things and desperately wicked;" if he is "without strength," "without hope, and without God in the world," as the Scriptures declare, and as the experience of all the regenerate bears witness, then all claim and merit must utterly cease, and grace alone reign in the election, redemption, and justification of the objects of eternal love and mercy. And if the fall has utterly crippled and paralyzed, as well as completely polluted the creature, so that it is as helpless and as vile after regeneration as before, then all that is done or suffered by the child of God to His glory must be still the fruit of superabounding grace, and spring from the operation of Him who worketh in the soul both to will and to do of his good pleasure. So that if the fall be once admitted to be complete, and not an atom of goodness, power, or will be left in the creature, it necessarily follows that every thing on which God can look with approbation in the soul must be his work and his gift; and if so, what room can there be for degrees in glory, since these degrees are presumed to depend upon the greater holiness, or zeal, or good works of one saint above another?

4

Nor has the author of this little Treatise on the perfect equality of the Saints in glory put forward very prominently the perfection of Immanuel's righteousness, which is unto all and upon all them that believe. As this glorious robe covers all the elect by divine imputation, none of them can be less honourable, less comely, less perfect (perfection not admitting of degrees) than another. All that shall sit down at the marriage supper of the Lamb shall wear the same wedding garment. All that shall stand before the throne without spot or blemish, or any such thing, shall have washed their robes, and made them white in the blood of the Lamb.

Arminianism and human merit are at the bottom of all arguments for the inequality of the saints in glory; and a man who holds such a doctrine must have tacitly or openly cast aside the perfection of Christ's finished work, and the perpetual need of the teachings of the blessed Spirit in the soul.

We wish we could recommend the above little Treatise as deep in experience as it is clear in doctrine. T. B. Crowest has not dipped his foot in oil, and there is therefore a sad lack of that heavenly unction which penetrates into the secret recesses of the heart. His work more convinces the judgment than feeds the soul. There are no stumbling stones taken up from the path of the poor and needy, nor any working out of a gracious experience. Most of the living family are much more exercised as to whether they shall arrive safely at eternal glory, than whether there are degrees there. They feel that if they get there, they shall have all that their hearts desire. To see Jesus as he is, and to be for ever free from a body of sin and death!-they want no more. They shall be satisfied when they awake up in his likeness. Had the author cast a little light on their dark path, we should have read his work with greater pleasure.

We give an extract or two from a sermon by Dr. Watts, in memory of Sir John Hartopp, Bart., which the author quotes, and on which he justly animadverts, as well as an extract from the Treatise itself.

Should the pamphlet reach a second edition, we advise the author to correct the common error into which he has fallen of writing, (p. 7 and 49,) "Armenian" for Arminian." "An Armenian" is a native of Armenia, a large country in Asia Minor, in which there is a debased form of Christianity resembling the Roman Catholic and Greek churches. "An Arminian" is a follower of the doctrines of Arminius, a Dutch writer, who, from A. D. 1598 to 1609, warmly opposed the doctrines of grace, whose sentiments spread far and wide in Holland, and were introduced into this country in the reign of James the First, where they have taken deep root in the soil of thousands of pharisaical hearts.

"Though the highest and holiest saint in heaven can claim nothing there by way of merit, for it is our Lord Jesus Christ alone who has purchased all these unknown blessings, yet he will distribute them according to the different characters and degrees of holiness which his saints possessed on earth. When every racer comes to his own goal, he receives a prize in most exact proportion to his speed, and diligence, and length of race."

"Can we imagine that the soul of David is not fitted, by all his labours and trials-all his raptures of faith, and love, and zeal, for some sublimer devotion and nobler business than his own infant child, the fruit of his adultery? May we not suppose that David is, or shall be, a master of heavenly music, and teach some of the choirs above to tune their harps to the Lamb that was slain? there not a Boyle and a Ray, a More and a Howe, that have exercised their minds in an uncommon acquaintance with the world of spirits? and doubtless they are yet engaged in the same pursuits."

Is

"Is not Deborah engaged in some more illustrious employment among the heavenly tribes than Dorcas? Deborah was a prophetess and judged Israel, while Dorcas only made coats and garments for the poor; and yet Dorcas perhaps is prepared for greater enjoyments above than Rahab the harlot, whose younger life was lewd and infamous, and the best thing we read of her is that she covered and concealed the spies; and, unless she made great advances afterwards in grace, surely her place is not very high in glory!”—Dr. Watts's Funeral Sermon for Sir John Hartopp.

"The doctrine of the atonement for ever destroys the notion of pre-eminence among saved sinners, since Christ, by the one offering up of himself hath perfected for ever them that are sanctified,' or set apart by the Father; that is, 'all the elect children of God.' 'He his own self bare their sins in his own body on the tree,' where he fully atoned for all their transgressions, satisfied all the demands of inflexible justice on their behalf, and 'by his precious death and burial, by his glorious resurrection and ascension,' obtained eternal redemption for them, in which they are all equally and everlastingly interested. The Lord having laid on him the iniquity of them all, they are equally entitled to the benefits resulting from his obedience, sufferings, and death; he laid down 'his life for the sheep,' and the sheep shall, as a consequence, have eternal life; which, in the sense of the scriptures, signifies the perfection of the beauty and blessedness of heaven, where "the beauty of the Lord their God will be upon them," without any distinction, and Christ be all and in all."

"To be with Christ and like Christ is the sum total of heaven's blessedness. What that state is, into which redeemed spirits enter immediately after the death of the body, cannot perhaps be well defined, or defined at all, further than the Scriptures have explained the mystery, which is only in part; but at the resurrection of the body, when this 'mortal shall have put on immortality,' we are assured, by the unerring testimony of truth, that these vile bodies shall be fashioned like unto his (Christ's) glorious body,' which is a sinless and perfect one, incapable of the slightest alteration; and the soul be fully capacitated for the sublime worship of heaven; and both made meet for the inheritance of the saints in light, and so shall they ever be with the Lord.” ”—Crowest.

POETRY.

ARMINIANISM.

The following was written on the back of an Arminian Tract.

Arminian, I have read your tract,
And all you've said you must retract,
Or you will never reach that place,
To see your Maker face to face.

You tell poor sinners, dead in sin,
To rise, to run, and to be clean;
That they to holiness may grow,
And make old nature white as snow.

Folly and madness, sin indeed!
Such doctrines to damnation lead;
And all who follow you, as well,
Are going headlong down to hell.
Dare you insult the God of grace,
And tell your Maker to his face,
That he can change, as I and you?
Such lies from hell will never do.
Spafields, London, 1839.

Election, too, you must despise,
And boldly say the bible lies;
That one who is a child to-day,
To-morrow may be Satan's prey;

That some are sent to hell by God,
For whom the Saviour shed his blood.
From such a God I'd take his crown;
Not fit to reign upon a throne.

What! trust my soul in hands like these,
As fickle as the summer's breeze!
If he should turn, and love no more,
I'm just as forward as before.
But no! the Word of God is true,
Although 'tis hid from such as you;
But 'tis reveal'd, by freest grace,
To all that e'er shall see his face.

J. C. M.

LINES

WRITTEN BY JAMES BRIDGER, A COTTAGER OF HARTFIELD, SUSSEX, On the departure of his beloved wife, Mary Bridger, who fell asleep in Jesus, on

the 8th of June, 1824.

O Lord, to thee I pour my pray'r;
O kindly condescend to hear;
That, overruled now by thee,
My loss be sanctified to me.

'Tis here, beneath this gloomy shade,
My much lov'd partner's body's laid,
Who once, while living, was to me,
The dearest object I could see.
Did trouble seize my anxious heart,
She always took a mutual part,
And strove my feelings to condole.
I lov'd her as my very soul.
Sickness, commission'd by the Lord,
And sent forth by his sovereign word,
Hath now remov'd her from my sight,
And torn from me my fond delight.

The fiery law from Sinai's top
Enter'd, and cut off all her hope.
She felt herself of sinners chief,

And sigh'd and groan'd in helpless grief.
Her former hopes were ta'en away,
And when she would attempt to pray,
The heav'ns above appear'd as brass,
Thro' which no sigh nor groan could pass.
Such dreadful bondage clogg'd her mind
She fear'd no pardon she should find;
Yet still I felt, beyond a doubt,
The Lord would bring her safely out;
The first good hope she seem'd to get,
Which did encourage her to wait,
Was from the psalm where David says,
"I yet his glorious name shall praise."

O'erwhelm'd with gloomy fears and dread,She said, "I trust to Christ alone,
With justice hanging o'er her head,

His mercy I depend upon;

With trembling voice she'd oft exclaim, And if I perish in despair,

My portion is to endless pain.

Sure there's no hope for one like me,
No comfort in the least, I see;
My sin's of such a dreadful kind,
No mercy I expect to find.

Methinks I see her tender breast,
With desp'rate grief and sorrow prest;
And feel in part her dismal fears,
Which oft produced her briny tears.

I'll perish at his feet in prayer."

The very day before she died,
Her body was severely tried
By dreadful pain; it did appear,
The messenger of death was near.
At length I sought to God by pray'r,
And soon she found deliv'rance there;
The moment that this scene took place
What heav'nly smiles adorn'd her face!

She in that moment did reply,
"O now I'm not afraid to die!
I with my mental eyes behold
Such glories as cannot be told.
The heavens open I can see,
And angels waiting there for me.
O blessed Jesus! glorious God!
That is to be my blest abode.

I pardon feel for all my sin,
And perfect quietness within;
I feel at last the vict'ry's won;
I stand complete in God the Son.
His glorious righteousness divine
Hides all this wicked life of mine;
Yes, I a wicked wretch have been,
But now I am complete in him."
And the next morning as she lay,
These pleasant words I heard her say,
In such a strong and cheerful voice
As made my very heart rejoice;

"We need but wait a few days more,
And we shall meet above,
Where pain and parting are no more,
In that bright world of love.
'Tis there, with Christ in paradise,
We hope we soon shall dwell;
And bid this wicked world, and vice,
And all things else, farewell."
And turning, then, her eyes on me,
Exclaim'd, "I'm going first, you see;
But glory, now, is all my song,
For I unto the Lord belong.
And now I've nothing more to say
Until we meet in endless day."
And thus she felt so well assur'd
Her pardon sign'd, her peace procur'd.
And while her quiv'ring lips could move,
She bless'd and prais'd redeeming love;
Then, smiling, look'd the heav'nly way,
And thus she left this mortal clay.
JAMES BRIDGER.

We have been obliged to leave out several stanzas, as well as remodel and alter much of the above poetry. We wish our poetical friends would consider that poetry requires good rhyme, good sense, good grammar, and many other good requisites; and that if they do not possess these necessary qualities, they would do better to keep to plain prose. Our heading, "POETRY," and the lines under it, we fear are often sadly at variance.

GLEANINGS.

Many times, when we are carried on smoothly and largely in duty, we are apt to think our mountain shall never be moved, as David did; but, saith he, "Thou hidest thy face, and I was troubled." When the sun is lowest, and furthest from us, then our shadows are longest; but when it is shining over our heads, and nearest us, then our shadows are shortest, then the sun is to us most glorious. So it is, the less our knowledge of Christ is, the more do men doat on their own righteousness; the shadow of their own righteousness is longest when Christ and they are most strangers; but when Christ comes to dart into them his glorious beams, when they see themselves nothing, the soul that hath a glorious revelation of Jesus Christ comes to see himself all in Christ, and nothing in himself. Saith the apostle, "Sin revived, and I died." Christ is truly omnipotent, and truly then reigns in our souls, when we find ourselves so weak that we can scarcely give a groan. Many, because they have not outward marks or signs, in acting, of sanctification, they will conclude that they are not alive in Christ; but faith, when Christ arises with glory on the soul, beholds Christ what he is in the promises, and what he hath done for poor sinners, and so wraps itself in Christ alone, in whom all the promises are yea and amen for ever. Christ is that glorious Sun from whence a believer hath all his light, and that precious stock that a believer receives sap and nourishment from to bring forth fruit. A believer may have a winter's season, that he may not exercise his grace; but I cannot understand that a believer can be said to decay in grace, being engrafted in Christ.-Extract from Gamman's "Chris!, a Christian's Life."

Sometimes when I have been comforted, I have called myself a fool for my so sinking under trouble; and then again, when I have been cast down, I thought I was not wise to. give such way to comfort. With such strength and weight have both these been upon me.- -Bunyen.

THE

GOSPEL STANDARD,

OR,

FEEBLE CHRISTIAN'S SUPPORT.

"Blessed are they which do hunger and thirst after righteousness; for they shall be filled."-Matt. v. 6.

"Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began."-2 Tim. i. 9.

"The election hath obtained it, and the rest were blinded."-Rom. xi. 7. "If thou believest with all thine heart, thou mayest.-And they went down both into the water, both Philip and the eunuch; and he baptized him.-In the name of the Father, and of the Son, and of the Holy Ghost." - -Acts viii. 37, 38; Matt. xxviii. 19.

No. 60.

DECEMBER, 1840. VOL. VI.

TO THE QUICKENED FAMILY OF GOD IN VARIOUS PARTS OF THE KINGDOM.

Dear Brethren,-Having received a number of letters from a great many of you, wishing to know a little about my present affliction and the dealings of the Lord with me therein, and feeling it impossible to write to you all separately, I take this opportunity, through the medium of the Gospel Standard, to give you a short statement in one letter. I can truly say that I have been made thankful for the kind sympathy you have expressed, and have wondered that the dear Lord should lay such a poor crawling worm upon the hearts of so many of his dear people. But I know that the rich free grace of God is communicated to, and maintained in the souls of poor, vile sinners, by the invincible energy of God the Holy Ghost, which makes them have a spiritually sympathetic feeling for each other; for the Lord has so ordered it, that, as far as they are spiritually acquainted with one another, they shall have a spiritual feeling for each other, whether in suffering or in joyous circumstances; as it is written; "That there should be no schism in the body; but that the members should have the same care one for another; and whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it." (1 Cor. xii. 25, 26.) And, O my dear brethren! what an indescribable mercy it is, that such poor, vile, grovelling, crawling worms as you and I should in very deed compose a part of the glorious body of the Lord Jesus Christ. (1 Cor. xii. 27; Eph. v.30.) But to come to the point in hand.

I had for some time fixed that I would spend a few days at Buxton, having before proved that the waters and air of that place had done my poor body much good. I had fixed to go on Monday, September the 14th, and to return on Saturday the 19th; and so determined was I to go, that I had made up my mind, let me have invitations from wherever I might to go to preach that week after Lord's day, I would reject them all; for I was fully bent on having a few days, holidays, as we usually call them. The issue has proved that the Lord and I were both in a mind, as regards my having a holiday; but we had not agreed upon the place where, and the manner how. I had fixed upon

the water and fresh air of Buxton, but the Lord had fixed upon my being confined, with a broken leg, to my bed at home; and such has been the kind dealings of the Lord with me, that though my affliction has been trying to flesh and blood, I have at times been enabled to bless and praise the dear Lord for his

M