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blood-dipped garments, and saith, see my hands and my feet, and put your fingers into my side;" all this saith Jesus, was done to save you from eternal ruin. Faith lays hold of a precious Redeemer, by the blessed Spirit bringing home the blood of Christ to the soul; and the sinner feels his sins are forgiven, his chains of unbelief burst asunder, his soul is now at happy liberty, he is brought to a throne of grace, and seeth the Father smiling through a dear Redeemer. Here the poor soul is brought to trust upon the finished work of Immanuel for salvation; thus he will make his boast in the Lord, and glorify the God of his salvation. I would hail the soul that is brought here, as thrice happy of the Lord; he will not be ashamed of the glorious free-grace gospel of Christ, " for it is the power of God unto salvation;" for nothing but the almighty power of God can strip a man of free-will, and I hesitate not to say that a man that is thus taught of God will hate free-will and duty-faith, as much as free-willers hate a free-grace, unconditional salvation. You need not be afraid my reader, if you are thus taught of God, what these free-will and duty-faith folks say about you; they will upbraid you with the term antinomian, and they thus term you, because they hate the light, are at war with God in his sovereign acts, electing grace, and will, if grace prevent not, be eternally banished from his presence, into that place where hope never comes; they may try to compass sea and land to make proselytes, but when the Son of Man cometh in the glory of his power he will say, who hath required this at your hands?" they will then know that in the word of King Jesus there is almighty power, for he will say, depart ye cursed, I know ye not," but not one of his little one shall perish, all shall be brought to see and feel their need of the blood of Christ to cleanse them from all sin, and of his righteousness

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"No man can come to me, except the Father which hath sent me draw him."John vi. 44.

TAKE notice of three things. I. The unalterable settlement of God's decree. II. The drawing of the Father. III. The coming to the Son.

Surely if men were to reflect on these words, they would instantly discover that the creature is necessarily subject to the will of the Creator. We may take a view of the words as they relate to the times in which they were spoken, but that will by no means weaken the decretive sovereignty of Jehovah, but abundantly confirm it, if we consider the Lord addressing those Jews who heard him on the very subject of their coming to hear him, and telling them that no man can come to him, even to hear him speak, except the Father who had sent him should draw them unto him. This we find stirred up the enmity of the human heart, to be told that it has not power even to go out to hear him preach in the street, unless drawn by the almighty hand of Jehovah. It answers precisely to the arguments of men, that God has nothing to do with the things of this world. But the Lord says his words are spirit and life, therefore we will look into their spirituality: for the spiritual drawing is quite as little understood as the literal.

Consider, then, what is meant by drawing. It is sending the Spirit of

the Son into the heart, This brings the chosen to the Chooser; the members to the Head; the wife to the Husband; the sanctified to Him who sanctifieth; the beloved to Him that loveth; the saved to Him that saveth; the justified to the Justifier; the redeemed to the Redeemer; the regenerated to the Regenerator; the preserved to the Preserver; the helpless to Him that is mighty to save; the unbeliever to the Author and Finisher of faith; the naked to him who clothes them with the robe of righteousness. The Christ, the Son of God, is the depository of all blessings and blessedness; but no man can come to the depository, except the Father draw him thereto, for these reasons-1. They do not believe that such things are in existence, and when told of them they seem as idle tales. 2. Being dead in sin they have no faculty to receive them; neither can they listen to them, any more than a dead man can perform the ordinary business of this world. 3. They know not the way, and are incapable of learning, for human nature does not possess the faculty whereby to receive the knowledge of the Son of God; nor will it ever be possessed unless given from above. 4. No man can embrace or come to Christ without spiritual faculties, which none but the children of God can receive; the consequence therefore must be, that they remain immeasurably distant from the Son of God, unless conformed to his image, and made partakers of the divine nature: this glorious work is accomplished, by the Father sending the Spirit of his Son into the hearts of those whom he foreknew, and thereby drawing them to the Son: they become united to him, are one spirit with the Lord, and are identified by God the Father as one with the dear Son of his love. This is the drawing; and being drawn they come.

Coming to Christ signifies believing in him: "He that believeth hath

everlasting life: he that believeth not shall be damned;" And this is the work of God, that ye believe on him whom he hath sent:" "He that believeth on the Son of God hath the witness in himself;" even the Spirit of Christ, who is the faithful and true Witness, who delivereth souls and will not lie.

In the days of his flesh they came to him from every quarter; and in the day of his power they are to come from the east and the west, the north and the south. But who are they that come? Jehovah tells us, "I will say to the north, give up; to the south, keep not back: bring my sons from far, and my daughters from the ends of the earth." Remark this, sons and daughters: "Elect according to the fore-knowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ." Their election is of God: why then should men vainly assert that it is a sinner's own fault if he be not saved? There would be more wisdom in saying it is their defect, or defection of heart; a defect which none but the Lord God can remedy. God undoubtedly made man for a purpose known only to himself. Neither the elect nor the reprobate have any apprehension of the end, until the quickening grace of God is imparted; and where this is made known, it reveals the mind and will of God to the recipient. The preaching of the gospel is God's ordinance, and where men go further than the scripture revelation, they feign themselves wise above that which is written. Much time is wasted in descanting on reprobation, to probation, to no purpose whatever but to shew the folly of men. It will never bring a soul to Christ. Faith cometh by hearing, and hearing by the word of God; and the word of God testifies of Jesus Christ.

Let the ministers of the Lord God preach his glorious gospel, where there remains no more of Christ to

be told let them stay from speaking, practice of sin; it is a perfect salvathey may rest assured that as long as tion. a chosen vessel is waiting to be filled, the cruse will not be empty, but when the afflicted widow has enough for her needs, the Lord will command it to cease from flowing that nothing may be wasted.

If the people who love the Lord, were to take a retrospective view of their past lives, the trials, afflictions, temptations, sorrows, disappointments and distresses; I have no doubt but they would see that the termination of each occasion, was some fresh manifestation of the goodness of the Lord, but which has been entirely passed over in the busy world; for in the time of trouble, all we seek for, is to be delivered out of it; whereas we entirely overlook the end to be accomplished by the visitation. Sin as a second cause undoubtedly brought on the calamity, but there was a preordinate purpose to be brought about, and in the course of God's providence this is rendered. subservient to the purpose of his will.

What a train of events were linked together between the promise made to Abram, and the crucifixion of the Lord Jesus Christ; and yet not one superfluous, the smallest was indispensable; and although to us, many appear afflictive, and others in themselves sinful, all in the wise counsel of God decered to bring about the purpose of his will, the glory of his Christ, and the good of his chosen.

W. R.

EXTRACT FROM A SERMON

On Hebrews, vii. 25. Preached at Pitcombe
Church, Nov, 19. 1837., by the Rev.
John Dawson.

Christ is a Priest infinitely superior to all other priests: he is an able Saviour.

1st. He is able to save. We must look at him as satisfying divine justice for his elect; he wrought out an everlasting righteousness for them, he saves them from the power, love and

2ndly. Who enjoys this salvation. It is those, who are enabled by the Spirit, to come unto God through Christ; this is an evidence of their being in possession of this salvation; it is only those that are saved to the uttermost. This salvation, is founded on the perfect work of Christ ( John xvii. 22, 23.) It is this that renders his intercession effectual; he is a never failing Intercessor; he is a good Intercessor; he is an affectionate Intercessor. For whom does he intercede? for all that are interested in the covenant of grace; his people's names are inscribed upon his heart; they shall abide in happiness for ever, according to God's eternal purpose, nothing can separate them from his love.

THE FIRE AND THE CLOUD.

The pillar by which the Israelites were conducted through the wilderness, may be looked upon as an emblem of that safe conduct, which the church, in all ages, may expect from Jesus Christ. As in that pillar, there were two different substances, the fire and the cloud, yet but one pillar; so there are two different natures in Christ: his divinity, shining as fire; his humanity, darkening as a cloud; yet but one person, As that pillar departed not from them, by day or by night, all the while they travelled in the desert; so, whilst the Church's pilgrimage lasts in this world, the safe-conduct of Christ, by his Spirit and ordinances, shall be continued. But as, at their entrance into Canaan, a type of heaven, the pillar is thought to have been removed (because not mentioned in the sequel of the history; and because, when Israel passed over Jordan, we read not of the pillar, but of the ark going before them) so, when the church shall arrive at heaven, her resting-place, the mediatoral guidance of Christ is to cease, and the ordinances, which are here, of use, shall disappear.

LETTER TO THE EDITOR OF ZION'S plead, are, that man by nature is

TRUMPET,

[At the particular request of our esteemed friend and brother Wells, we insert the following letter, believing him to be wilfully mis-represented, by an individual, who is influenced by unworthy motives in doing it. EDS.]

THE following, was written to be inserted in the "Zion's Trumpet," but one of the Correspondents of the above, informs me that it would not be admitted. in consequence of its controversial nature. Yet as they make their periodical the vehicle of falsehood, they ought also to allow it to be the organ of correction. It is not very likely that I shall take any further notice of their unjust and persecuting remarks. The reader therefore will recollect the following is to the Editor of the " Zion's Trumpet," in reply to remarks made by him on the wrapper of the Magazine for January 1839.

Sir.

In my sermon on reprobation and election, I have said that men sin wilfully, and yet as much of necessity as though they had no will in the matter. This is what I have said, and I thought that the general tenor of that sermon clearly showed my meaning, and so I think now, for I have in that sermon clearly shown that the Lord does not infuse sin into men, nor tempt men to sin. So that when I say men sin of necessity, my meaning is, that men are in such a state by nature, that it is not possible for them to do anything (while in this state) pleasing to God. Without faith it is impossible to please God; they that are in the flesh cannot please God; the wicked is driven away in his wickedness; led captive by the devil at his will; they are all gone out of the way; there is none that doeth good, no not one; they are all accustomed to do evil. and can no more do good, than the Ethiopian change his skin, or the leopard his spots. The two things for which I Feburary. 1839.]

as to the things of God, helpless; and that he has lost by the fall, all right to divine protection. Man in this state left to himself, necessarily continues in sin; he thus goes on in sin willingly, yet of necessity, for he is under the dominion of the god of this world. Do not these truths show up the awfulness of sin rather than lesson the evil thereof. This then is the way in which man sins willingly, yet necessarily: the decrees of God do not either compel or incline, much less authorize men to sin. God tempteth no man. God is my witness that no man on earth (let him be who he may) is farther from, or more abhors than I do, the Satanic sentiments you have on the wrapper of your magazine charged upon me,

The enemies of vital godliness in the soul, the finished work of Christ, the sacred liberty of the children of God are perpetually saying, that if men are lost, it is their own fault; meaning, that they have power to receive the gospel and be saved. This I deny, and so do you too, if you believe the bible.

Men having lost all right to divine protection, the Lord can, and he does, and that justly, overrule their wickedness to those ends that seemeth good in his sight. The heart of the sons of men is fully set in them to do evil (Ecc. viii. 11). Man deviseth his way, but the Lord directeth, that is restrains and overrules his steps, saying hitherto shall thou come (that is, be permitted to come), but no further." The Lord does not direct into crimes; sin and the devil do this: yet man cannot perform their enterprize, for the Lord God Omnipotent reigneth, his counsel shall stand, he will do all his pleasure.

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You say you are given to understand that a New Chapel is being built for Mr. Wells, the old one not being large enough. Well, through

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the good hand of the Lord upon us, the Chapel is built, and partly paid for; the Lord in grace and providence hath done great things for us, and if you are not glad thereof, we are and desire to be thankful. You say you are certain that another new one will be wanted if such preaching be persisted in, that it is not the sinners fault, that he commits sin. But then I never did, and trust I never shall preach the doctrine you here charge upon me. You say that one at the last Norwood Anniversary, said (and that as the effect of my ministry) that it was the Holy Ghost's fault, when he committed sin; you say this is awful blasphemy, I join with you, and say it is awful blasphemy, such as one would think no rational being (much less a professed christian) could ever utter, but you say it was uttered. Now how do you know such an assertion was made? Did you hear it? is there any one that will come forward and point out the person who made this assertion? For myself, I believe it is false. You say you hope Mr. Wells, will benefit from your remarks, well, I hope I may, but it cannot be from the justice, truth, or mercy of them; for they are unjust, untrue, and unmerciful. We expect those who have obtained mercy, to be regulated by the laws of mercy; and if in a sermon of seventy pages, I was not in one paragraph so explicit as could be wished, why so rashly put to my words a meaning I never intended; and which the tenor of the same sermon clearly shows to be false. This is making a man an offender for a word with a vengeance: surely you must have forgotten that the wrath of man worketh not the righteousness of God; you have by your malicious words, given occasion to the enemies to blaspheme. Instances have already come under my notice, of persons who boast of their freewill and duty-faith powers; who from reading your unjust and uncalled for remarks, have sneered at the readers

of your magazine, saying, ah, so would we have it, and hundreds in the different counties in England, where my ministry and my writings have been useful, will be persecuted through the falsehoods you have written, both in your November and present number. You have been doing the work of Doeg the Edomite, who basely accused Abiathar the priest unto Saul, concerning David, and brought persecution and death upon the priests of the Lord. Your work is the same in kind, though not in degree; and is it right that you should thus help the ungodly, and with them make the heart of the righteous sad, whom the Lord hath not made sad (Eph. xiii. 22). After the explanation I gave in the Spiritual Magazine, for December 1838, you ought to have acknowledged that you were wrong in the construction you put upon my words.

I also consider your censure upon the Editors of the Spiritual Magazine, unjust, and unchristian; where they have believed me to be wrong, they have freely and faithfully reproved and have assigned their reasons for so doing. Let the righteous smite me, only let it be both just and merciful, and it shall be an excellent oil.

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And what is my trespass? and what is my sin, that ye have so hotly pursued after me? whereas ye have searched all my stuff, and what have ye found. Set it here before my brethren, and thy brethren, that they may judge betwixt us" (Gen. xxxi). There are Alexanders who wilfully do the servants of the Lord much evil; and there is an Apostolic prayer that such may be rewarded accordingly to their works.

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