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that upon 1
croft's answeare in writeinge, and it Rae, a work not now much known was deferred to the next monethly but marked by information and intemeeteinge.
grity. “ The 58th Meeteinge at Manchester,
si'We have it from several good
hands, July 8th, 1651.
this day's march,
(Nov. 12, 1715,) Mr. Wood and Mr. "3. Mr. Warden is desired to re- Walker, two Dissenting Ministers in quest the assistance of some Justice Lancashire, came to General Wills, of Peace, in relation to ordinance of while he was yet some few miles from Parliament concerneinge Mr. Od- Preston, and told him they had a concroft's contempt of the Classe.
siderable party of men well armed for “4. Mr. Smith is desired to speake his Majesty's service, and that they to Mr. Valentyne, and withall to re
were ready to take any part his Exquest him to come to Manchester, to cellency was pleased to assign them. conferr with Mr. Warden and Mr. As soon as he knew who they were, Hollinworth.
and had seen their men, he told them “5. Agreed that warrants bee sent that after he was come to Preston he forthwith to require soine witnesses would assign them a post
. Accordto come before the Classe, to testifie ingly, when he arrived there he made what they can concerneinge Mr. Od- the necessary disposition for an atcroft.
tack, and sent back to tell them to “ The 59th Meeteinge at Manchester, keep the bridge of Ribble, to prevent August 120, 1651.
the Rebels escaping that way, or their “ 2. Ouldham, no Minister, no El friends coming from that side to join der.
them. This they did with so much “3. The businesse of the last Classe courage and bravery, that the General was deferred, because much thereof regretted afterwards that he had not did relate to Mr. Warden, and hee assigned them a better post. Howe unexpectedly called away.
ever, we are told that after the General “ The Classe did not meete in went up to London, he was pleased the month of September, 1651."
to notify their good conduct on that
occasion to Government, who gedeNo reason is assigned for this inter- rously settled upon them £100 per ruption.
annum." W.J. It is well known that the Rebels
were surrounded in Preston, and taken 1. Islington,
so effectually, that it put a speedy end SIR,
November 4, 1823. to the insurrection. Thus the PreUSING 'upon this day being the testant Dissenters, though not the William at Torbay, 1688, by which all the measures of Government, have the rights and liberties of the British within them the seeds of genuine loysubject were secured, I could not help alty. This numerous and respectable feeling grateful that the family of the body of religionists can, on a proper Stuarts were never suffered to return emergency, rush forth, and, buckling for the destruction of them. Neither on their armour, aid the cause as well the Rebellion of 1715 nor of 1745 as swell the triumphs of civil and succeeded. In the suppression of religious liberty. The patriotism of these memorable insurrections, our these two Dissenting Ministers entitles Dissenting forefathers took an active them to a niche in the temple of part, and the Brunswick family were fame; their deeds should occupy a sensible of their merits on these occa- page in the annals of their country. sions. Job Orton, in his Life of Dod- Indeed, their well-directed ardour in dridge, mentions this good man going so good a cause, when thousands of about and enlisting young inen out of Catholics, and even Churchmen, stood his congregation, in the year 1745. aloof, ought, with every due encoBut the following circumstance has mium, to descend to posterity. recently come to my knowledge; it is Pray, Mr. Editor, can any of your a note, found in the History of the Lancashire correspondents give any Rebellion, 1715, by the Rev. Peter information of Messieurs Wood and
Mr. Marsom on the Eficacy of the Death of Christ.
691 Walker, of what denomination, and for logue. “I had not known sin," says how long a time their militant zeal he,“ but by the law, for I had not met with its appropriate reward ? known lust, except the law had said,
J. EVANS. Thou shalt not covet ;" for, “Thou
shalt not covet" was a prohibition of
the moral law, and not of the cereMr. Marsom on the Efficacy of the monial. Besides, what benefit would Death of Christ.
the believing Jews have derived from [Copcluded from p. 643.]
the abolition of the ceremonial law The apostle contrasting the two only ce. If the moral law still remained pel, styles the one, i. e. the law, ** the under the curse, and in a state of letter which killeth,” of which, he condemnation; for it is not the ceresays, they were not made the minis- monial, but the moral law, the breach ters, but of the other, the new cove
of which is threatened with a curse. nant," the spirit,” i. e. the gospel; that it made no provision for the par
Such was the severity of the law, that spiritual dispensation givethlife.” The one he calls “the don of the guilty, but pronounced a ministration of death, written and en
curse for every transgression. But, graven in stones,” referring to the says the apostle, “Christ hath retwo tables of the covenant, on which deemed us (qr. bought us off) from the the ten commandments were written, curse of the law, being made a curse which he says was to be done
for for it is written, Cursed is every
away. The other he calls “the ministration one that hangeth on a tree.” But of the spirit.” The one, “the mi- how are we delivered from the law by nistration of condemnation,” the other, Christ being made a curse, or dying “ the ministration of righteousness ;"
an accursed death? Why plainly and he shews that the glory of the thus : as he hereby put an end to the gospel, the ministration of the spirit obligation of the Jewish law, which and of righteousness, was far superior pronounced a curse on every one who to that of the law, the ministration of did not in all things continue
to obdeath and condemnation. The latter, serve it, by introducing and establishhe says, was done away, was abolished, ing a better covenant into the world, but the former, i. e. the gospel, re
even that covenant which God made maineth. The apostle, in this pas
with Abraham, of which this was the sage, explicitly and expressly affirms principal article, that faith
should be that the law, the old covenant, is abo imputed to him for righteousness :”+ lished and done atoay; and this he the introducing of that new covenant affirms not merely and exclusively of superseding the old covenant, the
law the ceremonial law, but he affirms it of Moses, and doing away its conof the decalogue, the law written demning power. Were the benefits and engraven in stones, which was the and blessings of this redemption, then, ministration of death and condemna- to be contined to those who were tion : but as the ceremonial law was
under the law? Were they redeemed not written and engraven in stones, merely for their own sakes? Far othernor was it the law of death, what he wise. The law was the harrier that here says cannot apply to it, but only prevented the introduction of the Gento the two tables containing the ten tiles into the kingdom of God: for commandments, which were the cove
their sakes, therefore, it was necesnant made with Israel at Mount Sinai, sary, that it should be removed. and deposited in the ark, which is
Christ,” says the apostle, called the ark of the covenant. Again, redeemed us from the curse of the when Paul says, that “the law of law, that the blessing of Abraham the spirit of lífe in Christ Jesus had might come on the Gentiles through made him free froin the law of sin Jesus Christ, that we might receive and death,” to what law does he the promise of the spirit through refer? Not to the ceremonial law, but to the law contained in the deca
. Gal. ii. 13.
+ Dr. Chandler, cited in Belsham on • 2 Cor. iii. 6–14.
the Epistles of Paul.
faith.” Again, he says, “ that Jesus I think, it will appear that the law is Christ was a minister of the circum- here personified as the accuser who cision for the truth of God, to con- had the power of death, to which the firm the promises made into the word abolish will naturally apply, but fathers, and that the Gentiles might not so naturally, to a real person glorify God for his mercy.” Paul, which law indeed, had the poder of who was the ininister of the Gentiles, death, of which it was the ministra kept this circumstance perpetually in tion. The word diabolus, translated view. It was the great “inystery of the Devil, literally means the accuser, the gospel which had been kept secret and our Lord himself thus personifies froni the foundation of the world, but the law of Mozes :"There is me," was now made manifest by the ap- says he to the Jews, "who accuseth pearing of Jesus Christ." Now this you, Moses, in whom ye trust.”. This could not be accomplished without clause, therefore, should be rendered, the abolition of the law, which shut “ that through death he might abolish the Gentiles out froin all interest in, him that had the power of death, that and participation of the blessing of is, the accuser." Hence also we see Abraham.
the propriety of the writer's ascribing The writer to the Hebrews further the fear of death produced by the established this iinportant doctrine. law, to the need of Abraham, to whom He says, “Forasıpuch then as the only the law was given, and who children are partakers of flesh and were under it. How, then, did he deblood, he also himself likewise took liver them froin the fear of death? part of the same ; that through death Evidently by taking acay sin, which he might destroy him that had the is the sting of death, and by abolishe power of death, that is, the devil; and ing the law, which is the strength of deliver them who through fear of sin. If, chen, we are right in the in death were all their lifetiine subject pretation of this passage, and I think to bondage. For verily he (rather is, we are, it expressly asserts that the the fear of death) taketh not hold of death of Jesus Christ bad for its obangels ; but of the seed of Abrahain jeet the abolition of the law, that by he (it) taketh hold.”+
so doing he might deliver them, who, The word rendered destroy, means through fear of death, were perpetually to abolish, annul, make useless or of subject to bondage. The covenant none effect. The power of deathfrom Mount Sinai, says Paul, genderevidently, I think, means, the unlie eth to bondage ; through the fear of mited, universal power of death. This death which it pronounces for every seems manifest from that universal transgression. Through the gospel fear, at least with respect to the seed we receive, not the spirit of bondage of Abraham, which this power is re- again to fear, but the spirit of adoppresented as producing, deliverance tion, whereby we cry Abba, Father. from which, is here said to be the. Therefore the apostle tells the Rogreat object of the death of Christ. mans, that şin shall not have dominion Now it is certain that such a power over them. Why? Because its power cannot be possessed by any being, in is taken away by the death of Christ; heaven or. carth, except ilat Being for, he adds, ye are not under the who is the Author of life, and with law, but under grace, i. e. the grawhom alone are the issues of death, cious. dispensation of the gospel. In himn it exists, and cannot exist any There is therefore now, since Christ where else, unless communicated by hath died for sins, no condemnation him. But we no where read that he to them who are in Christ Jesus; for, has communicated such a po ver to he adds, the law of the spirit of life any being whatever. Is it possible, in Christ Jesus hath made me free then, to suppose that God would in- from the law of' sin and death. vest such a being as the Devil is sup- Hence we see the force and proposed to be, the implacable enemy priety of those strong expressions of of God and man, with such a power? Scripture, “ When he had by himself Impossible. Froin these observations, purged our sins, he sat down on the
right hand of the Majesty on high.
But now once, in the end of the • Chap. ii. 14-16. + See margin. world, hath he appeared to put away
Mr. Marsom on the Efficacy of the Death of Christ. 693 sin hy the sacrifice of himself. But 'exceedingly fear and quake, and the this man after he had offered one people of Israel could not endure that sacrifice for sin, for ever sat down on which was commanded. Whereas the the right hand of God. For by one new covenant has' none of these teroffering he hath perfected for ever rors, but is a proclamation of the them that are sanotified." All this, as exceeding riches of the grace and we have seen, refers to the Past trans- love of God to mankind, and of free, gressions of mankind, the sin of the full and unpurchased forgiveness to world which the Lainb of God was all, upon no other condition than that to take away, by which all men are of receiving it, and submitting to the brought into a state of privilege, the terms of that covenant. It behoved kingdom of God opened, and all in- Christ to suffer, and to rise from the vited to partake of its' blessings and dead the third day, and that repentunce promises.
and remission of sins should be preachIf, then, Christ died to put away ed (proclaimed) in his name among the former transgressions of mankind all nations. Accordingly, Paul, in adonly, and not their future offences, it dressing the people at Antioch in may be asked, How were their fulure Pisidia, having stated that God had sins to be done away? To what are raised Jesus from the dead, and that we nouo to look for the remission of they were his witnesses unto the peosins and justification in the sight of ple, he opens to them the nature and God? I answer, not to atoning blood; terms of the new covenant established not to the death of Christ as an ex- in the blood of Christ.“ We declare piatory sacrifice; not to his vicarious unto you,” says he, “glad tidings, sufferings, the innocent in the room how that the promise made unto the and stead of the guilty, or to the imp. fathers, God bath fulfilled the same putation of his righteousness to us for unto us their children, in that he hath our justification ; but to the riches of raised up 'Jesus again. Be it known the divine grace and mercy exhibited unto you, therefore, men and brethin the new and better covenant, by ren, that through this man is preached which the old covenant has been su- unto you the
forgiveness of sins ; perseded and done away;' through and by him all that believe are justiwhich the God of peace brought again fied from all things, from which they our Lord Jesus Christ from the dead, could not be justified by the law of and which has been ratified by his Moses. Thus Jesus having died, blood, with which he is figuratively cancelled the old covenant, redeemed represented as entering into heaven the transgressions that were under it, itself, triumphantly, as it were, carry- and brought the Gentiles who were ing with bim the seal of the new and afar off, nigh unto God. And God, everlasting covenant which he died to having reconciled the world to himself, establish, there to appear in the pre- by the blood of his cross, not imputing sence of God for us; which is what is their trespasses unto them, and have meant, and all perhaps that is meant, ing, as the God of peace, brought by his being an advocate with the Fa- again from the deud our Lord Jesus ther, and by his ever living to make Christ, the great Shepherd of the intercession for us. And as it is said sheep, through the blood of the everof Moses, that when he had spoken lasting covenant, he sent forth his every precept unto the people accord. apostles to open and proclaim this ing to the law, he sprinkled with blood dispensation of grace and inercy, both the book and all the people say- preaching repentance and remission ing, This is the blood of the covenant of sins, not through the merits of which God hath enjoined unto you; Christ or his righteousness as a subso the blood of Christ, the blood of stitute for our unrighteousness; but the new covenant, is represented as in his name and upon the ground of sprinkled on the conscience, purging the covenant established in his blood. it from dead works to serve the living This dispensation of grace, which was God.
kept secret since the world began, The old covenant was surrounded but now made manifest, was, says with terrors, guarded with threatenings of condemnation and death; and so terrible was it, that Moses said, I
# Acts xjii. 32, 33, 38.
the apostle, by the commandment of style it a better covenant than the the everlasting God, to be published first, and established upon better pro among all nations for the obedience of mises. Let us embrace it with our faith.
whole heart, and, having such proFrom the foregoing observations, mises, let us cleanse ourselves from we learn that the efficacy of the blood all filthiness of the flesh and spirit, of Christ, and all the benefits arising perfecting holiness in the fear of God; from it to mankind, is to be attributed for if* * he that despised Moses to it, not as the blood of atonement, law died without mercy under two or which it is never said to be in the three witnesses : of how much sorer New Testament, but to its being that punishment, suppose ye, shall he be blood by which the new covenant is thought worthy, who hath trodden confirmed.
under foot the Son of God, and hath Let us now take a view of the cove- counted the blood of the covenant, nant itself, in which we are so deeply wherewith he was sanctified, an unboly interested, and upon which our hope thing, and hath done despite unto the of pardon and salvation rests. The spirit of grace !" writer to the Hebrews, comparing
JOHN MARSOM. Christ with Moses, the Mediator of the first covenant, says,
* “ But now Sir, hath he obtained a more excellent ministry, by how much also he is lehetA NOTE, in pp. 36, 37, of Mr.
Kentish's excellent Sermon de. mediator of a better covenant, which livered at Bristol, has drawn forth was established upon better promises. from their concealment a few remarks For if that covenant had been fault- on a passage in Dr. Paley's Natural less, then should no place have been Theology which I wrote some time sought for the 'second. For finding ago, and had almost forgotten. Tofault with them, he saith, Behold, the wards the conclusion of the chapter days come, saith the Lord, when I on the Unity of the Deity we read as will make a nero covenant with the follows :** Certain, however, it is, house of Israel and with the house of that the whole argument for the Di. Judah: not according to the cove- vine unity goes no farther than to an nant that I made with their fathers unity of counsel.” This observation in the day when I took them by the was evidently intended to guard &hand to lead them out of the land of gainst a conclusion which might otherEgypt; because they continued not wise have been drawn from the chapin my covenant, and 'I regarded them ter in which it is found. What that not, saith the Lord. For this is the conclusion is, admits of but little covenant that I will make with the doubt. But could the Archdeacon's house of Israel after those days, work fall into the hands of a man who saith the Lord; I will put my laws had never heard of three persons in into their mind, and write them in one God, the above remark would their hearts: and I will be to them a perplex him to some purpose. God, and they shall be to me a peo- reading the work up to this very ple: and they shall 'not teach every observation, he would find that the man his neighbour, and every man his author's object was to prove the exbrother, saying, Know the Lord: for istence of a mind by which the uniall shall know me, from the least to verse was contrived and executed; and the greatest. For I will be merciful to nothing would be farther from his their unrighteousness, and their sins thoughts than the suspicion that more and their iniquities will I remember minds than one were concerned in no more." How great and precious the design. When, moreover, he are the promises of this covenant! should recollect the chapter on the How full of grace and mercy! It personality of the Deity, and the recontains no denunciations of wrath, markable words with 'which it conno sentence of condemnation for every cludes; “Design must have had a offence, but the absolute proinise of designer ; that designer must have forgiveness. Well miglit this writer been a person ; that person is God;"
Heb, viii. 6–12.
Chap. x, 28, 29.