Page images

afraid of this people? he answered and said, Because they see not through that same glass, but through a deceitful veil, which Satan hath cast over their eyes. He said also unto me, Son of man, this people shall overcome many of the inhabitants of the valley, and thousands shall fall down slain; nevertheless, they are a devoted race, and shall come to their end, and none shall help them. Then said I, surely these must be the children of those, who who a long time ago dwelt at Jerusalem, in Judea, and who, filled with persecuting rage, falsely accused before Pilate, the most innocent of all Adam's sons; nevertheless, were so religious, that they dare not defile themselves by going into the Roman governor's palace. And he said. Surely, thou hast judged rightly; but lift up thine eyes, and behold greater inconsistency still. Then said I, O sir, how can this be? But he answered, and said, To whom much is given, of them is much required. So I looked, and behold, a great and strong prison, whose doors and windows were made sure with bars of iron and brass: then I drew near, and through one of the windows I beheld the wretched condition of those who were confined therein, for they were laden with ten thousand talents of iron, while a legion of demons guarded the doors. Now it came to pass, as I stood musing on the strength of the prison, and the miserable condition of its inmates, I found myself surrounded by a company of men in dark raiment, who proclaimed a free pardon to the prisoners, and most vehemently urged them to liberate themselves and come out. Then drew I near to one of them, and said, What call ye that preachment, which ye make? He aswered, The Gospel. Then said I, Know ye what the gospel is? He said, Yea, it is good news. Then said I, How can that be good news, which does not meet the case of those

to whom it is proclaimed? And I spake a parable unto him, saying, A certain man fell into the water, and was in great fear that he would be drowned. Now at this juncture, one came by, who said he had glad tidings for the drowning man, for that there was a rock of safety nigh at hand, to which with great exertions he might attain and be saved. Alas, said the man, this is not good news for me, for my limbs are so benumbed, that I can in no wise move myself. Now just as he was sinking, to rise no more, there came one, who said, Friend, be of good cheer, for a life boat is just at hand, to take you in. Now, said I, which of these two preached glad tidings to the drowning man? He answered, The latter, no doubt. Then said I, Go thou and do likewise. So I left him, and went my way.

And it came to pass, as I journeyed, that I came to a part of the valley that was filled with dead bodies, slain by the sword of the destroyer, and who had been a long time in that state. Now, while I was considering them, behold certain of ficious persons appeared offering them food, and earnestly intreating them to accept of it. Then I drew near to one of them, and said, What mean ye by this? know ye not that these bodies have been now of a long time dead? He answered, Yea, we know it, but it is our duty to make use of the means. Then I smote my hands together, saying, Ye are more inconsistent than I have been any heretofore. Then said he, What would you have us do? I answered, Have ye not read among the prophets, of a certain man, who was carried by the Spirit to a valley full of dry bones, and was told to preach to them? And he said, Yea, I have read it in the records of truth. Then said I, Why do you not preach as he did? And he answered, Wherein does our preaching differ from that of the prophets? Then said I, in every

thing, from beginning to end. In the first place, the prophet went round about those to whom he was sent, and diligently observed them, until he had ascertained their real condi. tion, as being in the open valley, and very dry. But ye begin to preach, before ye know whether they be dead or alive. Again, when the prophet began his address, he called them by their proper name, 'dry bones;' but ye call them rational beings, moral agents, and flatter them with them with the power to will and do, to choose and refuse. And lastly, the prophet in his message told them what the Lord would do for them; whereas ye tell them, what they must do for themselves.

[ocr errors][merged small][merged small][merged small][merged small][merged small]

HAVING lately read a letter from Mr. A. Triggs to a Mr. Bate, of Plymouth, in the " Gospel Magazine," for December, 1843, which is a compound of truth and error, artfully put together, and which may lead to deceive many simple souls, I have made a few observations from a passage, in page 414. "There are two men spoken of in the word, and I have nothing to do with any other, and that is the reason I live so happily and their names I think you will find to be Adam the first,


of the earth, earthy, the old man ; the second man is the Lord from heaven, the new man; and I know of no other, of whom it is said, that "He hath made in (not of, or by, but in) himself of twain one new man, so making peace."

"This is of twain, God and man, one Christ, Immanuel."

1. I will prove by Scripture, that Adam, strictly speaking, is not the old man which we are exhorted to put off.

2. That the union of God and man in the person of the Lord Jesus Christ, is not, strictly speaking, the

new man.

3. That this view of Mr. Triggs's debases, not exalts the Son of God.

And, lastly, that Mr. Triggs being so happy in this knowledge of which he boasts, is grounded in falsehood, and cannot be of or from God.

[ocr errors]
[ocr errors]

1. As it respects Adam. That he was an old man when he died cannot be denied, for Gen. v. 5, All the days that Adam lived were nine hundred and thirty years, and he died." And it is as plain that all the human race were in the loins of Adam when he sinned, is manifest, as Paul, speaking of Levi, the grandson of Abraham, he says, he was in Abraham's loins when Melchisedec met Abraham. And it is written, By the disobedience of one, many were made sinners," as it is written, "And Adam begat a son in his own likeness." Now this not only respects his flesh and blood, but the sin and depravity of his mind, which is said to be sinful or carnal; and to this David agrees, saying, "I was born in sin, and in sin did my mother conceive me," Isa. li. 1. And I think the IXth Article of the Church of England plainly sets it forth, of original or birth sin: Original sin standeth not in the following of Adam (as the Pelagians, now better known by the name of Arminians do vainly talk), but it is the fault and corruption of the nature of every man, that is naturally engendered of

the offspring of Adam, whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the Spirit, and therefore in every person born into the world, it deserveth God's wrath and damnation. And this infection of nature, yea, in them that are regenerated, whereby the lusts of the flesh, called in Greek phronemo sarkos, which some do expound the wisdom, some sensuality, some the affection, some the desire of the flesh, is not subject to the law of God. And although there is no condemnation to them that believe and are baptized, yet the apostle doth confess that concupiscence and lust have the nature of sin.

Thus these good men, who sealed the truth with their blood, wrote, that sin, lust, sensuality, evil desires, &c., were the parts or members of the old man, and not the person of Adam.

Now the old man, strictly speaking, is not, nor ever was a man, but is set forth under the similitude, because of its various parts or members. And Paul calls it a body, "Who shall deliver me (not saying, from Adam) but from the body of this death," Rom. vii. 24. Another

time he calls it a law in his members, warring against the law of his mind. Rom. vii. 23. Sometimes it is called lust: "The flesh lusteth against the Spirit, and the Spirit against the

flesh." And sometimes be calls it

simple sin: "As sin hath reigned unto death, so shall grace reign,' &c. And he shews the universal reign of sin, from Adam to Moses, even over them who had not sinned after the similitude of Adam's transgression, namely, over infants. But let it be what name it will, the fruits or works of sin, or the flesh, are thus enumerated by the apostle, Gal. v. 19-21, such as hatred, variance, emulations, wrath, strife, seditions, heresies, &c. Now I would ask Mr.

Triggs, or any sober-minded man that fears God, are these things, Adam, or are they the awful effects of Adam's sin and apostacy? Mr. Hart justly observes,

A sin-infected sire, alas,
Begets a sin-inuected child;
Thus propagation spreads the curse,
And man born bad, grows worse and worse.

And to add no more, I wlll call in the testimony of the ever-blessed Jesus, as recorded Matt. xv. 19, 20,

[ocr errors]

For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies, these are the things that defile a man; but to eat with unwashen bands defileth not a man."

Paul informs us in the vth of Romans, that Adam was the figure (or representation) of him that was to come, namely Jesus. But I would ask Mr. Triggs, when or in what state was Adam the figure of him that was to come? Was it as the old man, as Mr. Triggs calls him, a sinful man? This appears to Mr. Triggs's view, for let the reader refer to a letter of Mr. Triggs to the Editor, in page 418 of the "Gospel Magazine," for December 1843. is there correcting a Mr. Pym, in the second paragraph on that page, "If it be true, as there stated (that is, in Mr. Pym's letters), the church are still in their Adam state, Christ not having taken their nature, but a sinless one, distinct from theirs,

[ocr errors]



the Holy Ghost speaks different, saying, Forasmuch as the children are partakers of flesh and blood, he also himself took part of the same,' Heb. ii. 14. If taking part of the children's flesh and blood, be not taking their nature, let Mr. Pym state the distinction scripturally. between flesh and blood and nature."

[We have not space to publish the whole of this letter, as it did not reach us till our Number was nearly made up; but the remainder will appear in our next, with, it is expected, the second letter.-EDS.]



DEAR christian, let what will betide,
Our God is faithful to provide ;
And every good he will bestow
To all his saints while here below.

Christ is our friend!' 't is all we need,
He is a friend, a friend indeed;
None other can with him compare,
At all times constant, always near.

Ah, says a soul, that 's very true,
The Lord may be a friend to you,

my sad heart is filled with doubt, Cast down, perplexed, and tossed about.

Poor doubting soul, why do you grieve,
Did ever he thy soul deceive;
And will you doubt his goodness now,
Who hath thus far befriended you?

Harbour not so base a thought,
For Jehovah changes not;
And, for ever bless his name,

All his saints shall prove the same.

Say, do the wicked mourn and sigh,
And mourn for sin with weeping eye;
Or do they groan beneath the smart
Of a sin-wounded, broken heart?
Is sin their load and daily grief,
From which they strive to find relief;
Do they apply to God by prayer,
Until their groanings reach his ear?
No, none but such as have received
God's Holy Spirit, are thus grieved;
He makes them truly mourn for sin,
By painful conflicts felt within.

None ever mourn till grace is given,
And those who do are heirs of heaveu;
For till the Lord the work begin,
They never feel the plague of sin.

But when the evil 's brought to light,
The soul at once begins to fight;
Then first the signs of life appear,
The soul becomes alive to fear.

Grace takes possession of the heart,
Yet sin permitted keeps a part;

Thus there's a war 'twixt grace and sin,
Which each poor sinner feels within.

So, as the Scriptures do declare,
A constant war is raging there;

Sometimes the old man wears the crown,
Aad grace subdued is prostrate thrown.
And this, poor saint, is just thy case,
When Jesus from thee hides his face;
You fret, and oft despairing say,
My soul to sin will fall a prey.

But no, dear saint, that cannot be,
Jesus hath conquered sin for thee;
And since he 's conquered this thy foe,
Thou shalt endure and triumph too.

Thy Jesus died to set thee free,
Bare all thy sins on Calvary's tree;
The law fulfilled, met all thy case,
And thou art saved alone by grace..

Say, doubting soul, will this suffice,
Will God demand a payment twice?
Did justice own the payment true,
When Jesus bled and died for you?

Yes, justice gave a full discharge,
And sets each sin-bound soul at large,
Whom Jesus undertook to free,
Nor has it now one claim on thee.

'Tis finished! was his dying cry,
Then rose triumphantly on high,
Where now he lives to intercede
For all the royal, ransomed seed.

Come, Holy Spirit, then, and shew
This finished work to saints below;
Make us rejoice, though devils frown,
And shout, Let Jesus wear the crown!


J. E. C.

"I will arise and go to my Father." Luke xv. 18.

Он, who can explain

The anguish, the pain

That awaits the penitent's breast;
No arm can he find

Where his soul can recline,

Till he leans on the Saviour for rest.

He flies to the world,

But soon he is hurled

Into sorrow, distresses and grief;

How bitter his cup,

Till he can look up,

And in Jesus find welcome relief.

[blocks in formation]
[merged small][merged small][ocr errors][merged small][merged small]

PRECIOUS Jesus, let me hide
In the clefts of thy dear side;
When the mighty billows roll
O'er my tried and tempted soul,
Precious Jesus, let me hide
In the clefts of thy dear side.
When the awful tempest blasts
All my hopes, my sky o'ercasts ;
When the lions' awful roar
Makes me fear all must be o'er;
Precious Jesus, do thou be
Then a wall of fire to me.

Precious Jesus, when beguiled
From thee, like a wayward child,
By the serpent's wily art,
Or my vile, deceitful heart;
Precious Jesus, when I rove,
Draw me back by cords of love.

Precious Jesus, when I lie

Quite becalmed, benumbed, and nigh
To some awful vortex deep,
On Dalilah's lap asleep;
Precious Jesus, then do thou

Guard me from the threatening woe.

Precious Pilot, guide me o'er
Life's rough sea to yonder shore,
Where no storm or cruel foe
Can attack, or roughly blow;
Precious Jesus, safely guide
My weak vessel o'er the tide.

Precious Jesus, in thy name
Dwells an everlasting theme;
Deeper than the deepest sea,
Shoreleas as eternity;

Not an angel's tongue can tell
Riches so unsearchable.

Precious Jesus, to express
Half of all thy loveliness,
Is not for a finite tongue,
And o'erflows all human song;
Yet may faith, Lord, strengthened be,
Somewhat more of it to see.


« PreviousContinue »