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me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me.'

I will conclude this epistle in the language of the Lord by Isaiah (1. 10): “Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light ? let him trust in the name of the Lord, and stay upon his God.” If anything I have written be made a blessing to you, or to any other poor, broken-hearted sinner, may the Lord enable us to give him the glory.

Yours to serve in the gospel of God, Nov. 3, 1835.



(Concluded from Page 86.) Again: we observe that the Lord's feast is free, requiring no qualification or commendation, but what comes from himself. The invitation is couched in such language as not to be misunderstood: “Ho, every one that thirsteth come” (Isa. lv. 1); “and whosoever will, let him take of the water of life freely” (Rev. xxii. 17); and “him that cometh unto me, I will in no wise cast out.” (John vi. 37.) How suitable is such a feast to the poor and needy sinner, who is taught to feel and know his own wretchedness. All seems to be against him; the world's feast suits him not, neither does the world invite him to it, for bis back is towards it; yet Satan accuses him, and his own conscience condemns him, as an unfit subject for the Lord's. Hope and fear alternately arise, but the best robe is, by the command of the Father, put upon him, and, contrary to his expectation, he finds himself a guest, where, was it not for the Lord of the feast, he dare not so much as lift up his head.

Further; in this feast there is an abundance, for it is made unto all people, and yet all do not partake of it, neither is it possible that they should; but out of every nation, country, tribe, and people, shall they be brought who will partake of its bounties; for the Lord will “ say to the north, Give up, and to the south, Keep not back; bring my sons from far, and my daughters from the uttermost parts of the earth;" and though they be swimming in the stream of nature, and playing among the mountains and rocks of curruption, yet will" he send for many fishers, and they shall fish them," (observe, not fish for them at an uncertainty, but fish them out of the pools and rivers, into which by sin they have been driven)

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after he will send for hunters, and they shall hunt them from every mountain and from every hill, and out of the holes of the rocks” (Jer. xvi. 16), for from Engedi unto Eneglaim, shall the net be spread, and every fish after his kind shall be found, who shall be brought and made willing to partake of the abundance of this feast.

Again: the Lord's feast is a continual feast, being, like himself, the same yesterday, to-day, and for ever. Its guests are not limited to certain seasons, nor can it be said that its provisions are exhausted, the “fat things full of marrow” being always set forth in the Paschal Lamb, “ who was delivered for our offences, and raised again for our justification;" and the refined wines which for ages have stood upon the

lees,” or will and pleasure of a covenant God, ever an. nounces this feast with,“ Come, for all things are now ready."

Lastly: this feast shall not be deficient of guests; for the lanes and highways shall be searched, and in them shall be found those whose feet shall be directed towards this mountain in which the Lord's feast is made, the language of whose heart shall be, “ Come and let us return unto the Lord.” (Hosea.) “ Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob” (Isa. ii. 3; Micah iv. 2); which is effected by the fulfilment of that sweet covenant promise, “ Behold I will bring them from the north country, and gather them from the courts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child, a great company shall return thither. They shall come with weeping, and with supplications will I lead them. I will cause them to walk by the rivers of waters in a strait

way wherein they shall not stumble." (Jer. xxxi. 8, 9.) III. We notice the privilege of those who are the guests at this feast of the Lord's. In this mountain the Lord hath promised to destroy the face of the covering cast over all people, and the vail that is spread over all nations. And indeed, here only it is, that the poor sinner can have those things done for him; for the covering of sin, with which all are covered, can only be removed by the application of that blood which cleanseth from all sin.

Thus it is the privilege of these guests to be regenerated by the Holy Ghost, redeemed by the Son, and adopted and accepted in him by the Father.

Reader, what says your soul to these things ? Are you a partaker of them? If not, you are no guest at the Lord's feast. You may attend ordinances and means of without being born again, you are yet in your sins, and, living

grace, but, and dying so, bere God is, you never can come. But to the poor and needs one of the Lord's boasehold I would say, Fear not all you may bare to contend with in yourself, or out of yourself, seeing the Lord has brought you to this mountain. May you be enabled to least upon the fat things, and drink of the wines which he hath mingled, and then you will forget your poverty, and remember your wretchedness no more.

Yours in bim, Yorkshire, Angost 25, 1835.



TO THE EDITORS OF THE GOSPEL STANDARD. Having been favoured with twelve copies of your work, six for August and six for September, it was truly gratifying to me, and to many friends, to find such a sweetness and accordance with divine truth in them, inasmuch as we have a demand for about thirty numbers monthly, so long as they shall maintain the spirit of the gospel in that plain and decided manner that shall be acceptable to all the readers who are lovers of divine truth, and who can in an experimental manner join hand and heart to the language and matter that they contain; and I hope and trust that God the Spirit will direct your hearts and minds to guard and to protect the press from error of every kind and shape, and that it may be your happiness to be favoured with constant matter, and with that variety that shall be edifying to the Lord's poor, and that shall tend to the establishment of their minds in divine truth, as it is in Jesus. For this end, I am led to say, the Lord bless you in your underlaking, and keep you steady, tractable, and watchful, so that it may be proved that the work is not of man, but of God, and that

many of his children may have cause to bless him, that he ever directed this little work, adding to his honour the great advantage they have derived in leading them out of Arminian darkness into the glorious fulness of the doctrines of sovereign grace. For this cause, I

your prosperity, that whilst the standard of the gospel is hoisted up, the banners of the Gospel Standard may be unfurled, bearing tnis inscription: A Trinity in Unity; the Personality of God the Father, Son, and Spirit, in all that fulness of grace

that is treasured up in Christ Jesus; together with every blessing that is connected with the vessels of mercy and the glory of God; that whilst the electing love of God the Father is freely spoken of, the fulness of the redeeming love of God the Son

pray for

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may be equally acknowledged, through the power and teachings of God the Spirit; so that the church of God may ever have a saving acquaintance with their high calling, which is in Christ Jesus, and know that all spiritual blessings flow through the atoning blood of Jesus, leading them to supplicate for all needful blessings through that channel, and engrafting them into the perfect knowledge—into the sound doctrines of God's electing love and justifying righteousness; to the end that the weary and heavy laden may be brought to find rest through the peace-speaking blood of the Lamb.

Though the doctrines of grace are of such inestimable value to the seed-royal, yet they are but empty sounds when they reach no lower than a man's chin. These doctrines, in the life and power, do not commence in a sinner's head, but in his heart. True it is, that many that profess them, because they are expressed so clearly in God's word, make no other use of them than to raise the heart and mind with haughtiness, pride, insolence, and self-assurance. Like a female I heard of, that made her boast that she possessed knowledge of the doctrines of the Bible sufficient to stock a parish; but the work of grace in the heart was a perfect stranger to her. How different is the work of God the Spirit! When he takes a sinner in hand, the

way and manner that his work of grace operates is to lead the wretch to loathings and inward abhorrence, to self-abasement, brokenness of spirit, and contrition of soul. These grow very slowly, but surely. They attain to light in a very small sense, but discover more of their own darkness. They can see but little in the work of God in the soul, and very little in the doctrines of grace, that relates to themselves. To these the Lord's promise is, that “ he will be unto them a God, and they shall be unto him a people;" and when the blessed time comes that he leads them into his house, and banquets their souls with dying love, and sweetens their consciences with the Redeemer's blood, then it is they can sit down under his shadow with great delight, and his fruit becomes sweet to their taste, whilst his banner over them is love;" and while they lie beneath its shade, and are enabled feelingly to say, “He has loved me, and given himself for me,” it is then that the soul is dissolved, and that Christ is so greatly exalted, beloved, and adored; then it is they can say,

Surely there is no enchantment against Jacob, neither is there any divination against Israel;" for he hath given commandmeut to bless, and they shall be blessed, and sin cannot reverse it: “He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel.” “Aš the Lord the Spirit


leads the helpless soul out of himself, to look steadfastly, by the

eye of faith, and see himself perfect in Christ Jesus, standing complete in him, being spotless, then he looks where God looks; and as God makes it known to him that he is justified in Christ, he can claim him feelingly as “the Lord his righteousness and strength," rejoicing in him, being justified freely from all law claims, and standing complete in him.

May the Lord the Spirit lead the elect of God to claim all blessings promised in Christ Jesus; and if these broken sentences are made the means of imparting comfort to any, may they give God the glory. Downham, Oct. 16, 1835.



(Continued from page 64.) Having established the doctrine of man's total depravity and utter apostacy from the Lord, let us illustrate it by the conduct of some who are recorded in scripture for our admonition, upon whom, as the apostle writes, the ends of the world

are come.

Of the world before the flood it is written, that all flesh had corrupted his way upon the earth. (Gen. vi. 12.) To me it appears, that the best exposition of this scripture will be by the perusal and serious consideration of another (Rom. i. 21, to the end); where the depravity of the Gentiles or Heathen lands is most degrading, and most strikingly portrayed; and though the Lord says

to Noah, “Thee only have I seen righteous before me in this generation" (Gen. vii. 1), it is said of him again, “Noah found grace in the eyes of the Lord.” (Gen. vi. 8.) Yes, it was grace, and grace alone that made the difference; as inay be seen by the shameful and inconsistent conduct of Noah after the food. (Gen. ix. 20— 27.)

If we take a slight retrospect of man after the flood, no fairer a picture presents itself. In process of time all nations, and to a man every individual of them, was wholly given to idolatry. So that Abram, an idolator, at the age of seventyfive, must have a special call from God almighty to save him from that universal Paganism which, in his day, overspread the earth. From these few remarks, how true the testimony of the Lord by the Prophet and the apostle, “Unless the Lord

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