Imatges de pàgina
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I FEEL that I am called upon to give a brief outline on a passage of holy Scripture, from which I some time ago made some remarks in our vestry, and being charged with error and perversion of Scripture by one of the wandering tribe, who wander from chapel to chapel, to criticise ministers rather than to seek spiritual food for the soul; and as the prophet saith - make a man an offender for a word.' I will here give the portion of Scripture, and then my thoughts on the subject, as then spoken, so far as things are brought to my remembrance, and then leave the impartial spiritual reader to his own thoughts :

"Who is blind but my servant, or deaf as my messenger that I sent ? Who is blind as he that is perfect, and blind as the Lord's servant? Seeing many things, but thou observed not; opening the ears, but he heareth Isa. xlii. 19, 20.

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The dear man, for whom I feel compassion, rather than anger, and charity rather than to wanton with his infirmity, met me in the street, and charged me with preaching glaring error from the above Scripture, and with the great evil of espousing the cause of The Poor Ministers' Relief Society. And, said he, the servants spoken of in that text, are the Scribes and Pharisees.' I said, 'No; surely not so; they were not the Lord's sent servants; they appear to be the servants of the devil; the Lord saith, They run, but I have not sent them;' and Jesus said to them, Ye are of your father, the devil;' but the servant spoken of in the quoted text, is said to be one of the Lord's sending-Who is blind but my servant, and deaf as my messenger that I sent ?'

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This servant is in the singular number, not in the plural; which I considered to be the Lord Jesus Christ, who was the sent servant of the Father, and messenger of the covenant; and, though a son, he learned obedience as a servant; and with regard to his being blind and deaf, not literally, spiritually, or judicially blind; but it is a comparative expression; as, when he saith in the Psalms,I am a worm and no man;' nevertheless, he was a real man; and the God-man too. The proverb saith-'Love is blind; love is deaf.' Love brought Jesus from the Father's bosom, to marry, redeem, and take home the church, his bride, to his Father's kingdom. Law and justice saw much sin, vileness, filthiness, and blackness in the bride, as she lay in her natural filthiness. Earthly parents sometimes say to a when in love with a poor, low, mean girl' What! take her for a wife? One so vile, and so much beneath your breeding and

son,

education?' They see nothing but faults in her; the son, overwhelmed in love with her, sees nothing but beauty in her. 'Love is blind;' he cannot see a fault in her. Thus, Jesus so loved the church, that he was blind to all her faults. Moses, law, and justice, saw her worthy of death and eternal banishment; the pharisees, satan, and the world are wide awake to her faults, and see every spot and blemish in her; and the poor soul convicted and enlightened by the Spirit, looks upon herself, and sees herself very vile, black, and uncomely; but what saith love? What saith Jesus? Thou art all fair, my

love:' I see nothing of it; there is no spot in thee; none so blind as those who will not see; love is blind;' 'Who is blind as he that is perfect, and blind as the Lord's servant?' He will have that vile woman with all her faults; he takes her for better or worse, as if perfectly blind to all her faults, and the consequences that will follow; which is poverty, shame, reproach, spitting, and death. Samson, that striking type of Christ, was blind to all the faults of the woman; he said- Get her for me, for she pleaseth me well.' And you know that he suffered much for her, and was stark blind when he died. So, Jesus, that dear, loving, and lovely man of sorrows, would not see our faults, midst all his sufferings for us; he endured the cross, despised the shame,' and when the time was fully come that he should pay down the redemption price, his own blood, for the poor slave, his bride, 'they blindfolded him, and struck him on the face.' Luke xxii. 64. 'Who is blind as he that is perfect?' Like a deaf, dumb, and blind man; he would neither hear nor see the faults of his bride; like a lamb led to the slaughter, and dumb, he opened not his mouth to give one railing word to his bride, nor to his murderers.

Again he was deaf to all the remonstrances of satan, Peter, and others, when it was said, 'Thou shalt not go to Jerusalem to die.' He said, 'Get thee behind me, satan; thou savourest not the things that be of God, but of men.' Again the woman taken in adultery, who was a figure of the woman, the church in her fallen state; all ears and eyes were open to hear her crimes and see her stoned to death, but Jesus was deaf to every voice. So, when Moses, law, justice, wrath, satan, the pharisees, guilty conscience, and our own hearts condemn us, Jesus hears them not; he came not to condemn but to save. And when the pharisees pushed the question, and became louder and louder, and extremely noisy with the question,' What sayest thou?' Jesus would not hear. Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. John viii. 10. None so deaf as them that will not hear. The poor sinner hears them all and trembles

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and is dumb with inward condemnation, but | justifieth, who is he that condemneth? It is Christ that died, yea, rather that is risen again, who is even at the right hand of God, who also maketh intercession for us.' Rom. viii. 34.

Jesus will not hear a word of all they say, to obey them. Jesus saith, he that is without sin, let him cast the first stone at her; and again he stooped down, and wrote on the ground;' he would not hear their accusations; and so, they all self-condemned, skulked off, as the devil, and all the poor soul's accusers must, when Jesus speaks with authority and power unto the soul, and says, 'neither do I condemn thee, go and sin

no more.'

But to confirm and conclude the whole business that the disputed text points to Jesus:-The concluding sentence of the text is conclusive, indeed. It is this-'The Lord is well-pleased for his righteousness' sake; he will magnify the law and make it honourable;' (or rather, him honourable ;) Jesus saw, heard, and knew all things; and now, was the Lord well-pleased with but he would not hear, 'Seeing many things, the righteousness of the pharisees? Surely but thou observest not; opening the ears, not; for it was as filthy rags, and hypocrisy. but he heareth not,' (verse 20.) And, now, But he was well-pleased with the obedience did ever the pharisees open the ears of the and righteousness of Jesus; for he saithdeaf, or the eyes of the blind? No, no; it 'This is my beloved Son in whom I am wellwas Jesus that opened the ears and eyes of pleased.' And he hath loved his believing the deaf and blind. Jesus opened the eyes spouse in Jesus, even as he hath loved him. and ears of his people to hear and see the The Apostle saith-Brethren, ye have way of salvation by himself, though he would need of patience; for the tongue of the wise not hear nor observe the devil's and phari-useth knowledge aright, but the mouth of see's accusations against his bride, the church, because he knew it was all done in malice to tempt him.

And, to further prove that this servant in the text is not the pharisees, but that it is Jesus himself, hear him speaking of himself in the Psalms 'They, also, that seek after my life, lay snares for me, and imagine deceit all the day long; but I, as a deaf man, heard not, and I was as a dumb man that opened not his mouth; thus I was as a man that heareth not, and in whose mouth are no reproofs.' Ps. xxxviii. 14. For, when in the council, just before his death, he was accused of the chief priests and elders, he answered nothing. Then Pilate said unto him, hearest thou not how many things they witness against thee? And he answered him not a word; insomuch that the governor marvelled greatly.' Matt. xxvii. 14.

more.

Oh, thou dear, loving Jesus! Deaf, dumb, and blind to all the follies and infirmities of thy poor, feeble bride! Though satan and the pharisees would move thee against her, thou art immoveable in thy love for ever Blessed! blessed, for ever be thy holy name, who saith-'I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.' Isa. xliii. 25. Come, come, poor sin-distressed, and satan oppressed soul, though all ears, eyes, and mouths are opened against thee, Jesus, and Jesus only, has a gracious word for thee; but he is deaf, dumb, and blind to all thy follies, and all thine accusers can say. Law, justice, guilt, sin, satan, thine own heart, and all pharisaical professors stand against thee to condemn thee to death, but the Lord Jesus is for thee; and if God be for thee, who can be against thee, to condemn thee? 'Who shall lay any thing to the charge of God's elect? It is God that

fools poureth out foolishness.' Prov. xv. 2. For they appear to be full; and it must come out such as it is. But the Saviour saith-Woe be unto them that are full, for they shall hunger.' There is a wandering tribe in London, and in all large towns, wandering up and down, from chapel to chapel, like the unclean spirit, 'Seeking rest and finding none.' Not empty, starving souls, seeking for the bread of life; no, they are full, and have no room for the best of preaching; they take no settled abode in any church or chapel; but run from place to place, to criticise, and sit in judgment on the ministers; they are full of pride, vanity, and conceit, and they will pour it out into any vessels they can find that will hold the broth of their abominable things.' And if they cannot find vessels sufficient, they will bray, and pour it out into the air. But, seest thou a man wise in his own conceit, there is more hope of a fool than of him.'

In this day, I am sure that all sound, and faithful ministers have need of patience; as Luther said, he had need to have patience with the devil, patience with the pope, patience with his wife Kate, and patience with the people. For pride, and conceited ignorance in this wandering camp, go hand in hand, from chapel to chapel, to teach the ministers of the gospel, rather than be taught. And men of the shallowest mind, will talk and know the most; but the bottom of it is pride, for the talk of such lips tendeth only to penury; they dry up my spirit, but bring neither rain nor dew; for they walk up and down in dry places themselves; 'dwell in a dry land;' and their noise and conversation dry up my spirit; for 'the noise of strangers is but as heat in a dry place.' But I am gaping for the dews of heaven.

Now, it is clear that the blessed Jesus doth

not grieve, vex, bruise, abuse, nor accuse the
soul; we bruise ourselves with our own sins,
and then satan makes a use of them to ac-
cuse us, and bruise us; and we see, feel, and
know our sins; 6
as for our iniquities we
know them;' and satan endeavours to keep
our eyes on our sins, rather than Christ; and
endeavours to keep up a remembrance of
them in the soul, to weaken our faith, and
sink us in despair; but Jesus saith he will
not remember our sins, neither will he look
upon them any more; for he saw, heard, and
felt enough of them, when he served with
our sins,' and groaned under them on the
tree. There he is blind to them, and deaf
that will not hear any thing about them
from the devil, the pharisees, and hypocrites,
who are constantly reproaching his ransomed,
and beloved bride; no, he will not look on
them, neither does he encourage us to do so,
but saith, 'Look unto me.' Jesus hath sunk
our sins in the depths of the sea, and cast
them behind his back, and left them there,
in his blood, and in the tomb, when he rose
from the dead; and will not look behind him
after them, and saith to us, as the angel said
to Lot -Look not behind;' forget the
things which are behind; and when satan
makes a resurrection of our sins, and raises
them up frightful ghosts, hobgoblins, and
fiends from his dismal cave, to run after us
in the night of soul-darkness, may they only
serve to quicken our pace to run, cry, and
look unto Jesus, who saith Whosoever
cometh unto me, I will in no wise cast out.'

A WATCHMAN ON THE WALLS.

Leicester, May 13, 1847.

The Christian's Path-way.

OF

A LETTER FROM MR. JAS. OSBOURN,
BALTIMORE, TO MR. WM. COOK, OF
CHELTENHAM, ENGLAND.

I now write an answer to your letter to me, dated Dec. 8, 1844. Your correspondent was hundreds of miles from home when your epistle reached this city, but he arrived home on the 10th inst., and among many other letters, he found one from Wm. Cook of Cheltenham in Gloucestershire, England, and while he was absent from home, he received three other letters from three different people in Old England: and from these letters as well as your's, your correspondent learns that different works of his have been reprinted in various parts of Great Britain. And I must needs say that my anxiety to visit England, according to the earnest request of my English correspondents, is increasing on me fast.

"It must be admitted on every hand, that the language of all God's children is pretty much alike the world throughout; and if my eyes, ears, taste, and judgment deceive me not, my new correspondent is one of those children; and if indeed he is one of them, he became so by an eternal predestination, for it is emphatically declared thus:-' Having predestinated us unto the adoption of children, by Jesus Christ to himself, according to the good pleasure of his will; to the praise of the glory of his grace, wherein he hath made us accepted in the beloved.' Eph. i. 5, 6. This is a touching passage of scripture, admirably adapted to sweep the Arminian deck from stem to stern. But are not all men born Arminians? If they are, they will die Arminians if grace prevent not, and grace can prevent it effectually; for, whenever this grace takes a sinner in hand, it is sure, sooner or later, to stab Arminianism to death; and at its death grace as cends the throne and acts as regent there; for it must reign through righteousness. unto eternal life, by Jesus Christ our Lord,' Rom. v. 21.

"I think we shall hazard nothing by say ing Arminianism, when dressed up in its "MY DEAR FRIEND :-Grace and peace be full uniform, is a kind of hobby-horse for with thee. It appears by your statement, old Apollyon to ride on hither and thither; that the leading step in the providence of and on which too he gets his children to ride, God, towards your opening a correspondence and away they go down yonder to NATURE'S with me here in America, was a letter pub- PLEASURE GROUND, where may be found, free lished in one of your English religious jour-will, human rectitude, fleshly perfection, good nals, extracted from a work of mine, en-resolutions, fair promises, long prayers, mocktitled, Tidings of Joy from the Hill of Zion. This circumstance, in it self considered, and viewed by mere reason, may be considered as remarkably unimportant, and yet, for aught we know, the hand of the Lord may be in it, and it is but just and right, that we should diligently watch this hand, since it is expressly said, that Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the Lord.' Ps. cvii. 43.

"On the possibility, therefore, of the hand of God being in this singular circumstance,

sanctity, will-worship, feigned humility, false devotion, and sincere obedience, in a very thriving condition. In these things, most men glory, while Christ is overlooked, and divine grace treated as if but a minor point in the business of salvation.

"Your correspondent professes to be such an admirer of distinguishing grace in the salvation of sin-burdened souls, that to him it is surprising to think what this grace must needs be, seeing it so very highly improves the condition of apostate man whenever it interferes on his behalf. However, we all

know that a shade helps to set forth a picture to better advantage; and man's misery also serves as a back ground to divine clemency, when that clemency marks him for its own. Should a boasting Pharisee be told that human worthiness, as prided in by him, was calculated to spoil the look of divine grace, while total depravity tended to illustrate it; this, in his view would appear vastly preposterous, for he would see at once that it thwarted all his fair prospects for heaven. But to an humble saint, a display of this almighty grace in rescuing sinners enslaved, impoverished, and quite undone, is a lovely sight. And he also sees and knows that this heavenly grace, not only carries with it such a dignified air as to claim the warm attention, and call forth the great admiration of the sons and daughters of Zion; but that there also is such a divine fragrancy about it, that wherever it comes, it emits a scent sufficiently strong to captivate a heaven-born soul, and to cause the lame man to leap as an hart, and the tongue of the dumb to sing for joy. And this, too, is that grace which performs such wonders in the salvation of the basest of mortals; for it buries all our faults be they many or few, great or small. It also dignifies the soul, and raises the affections to God, and endears to us the whole gospel system, and crucifies us to this world, and this world to us and with the power of this grace upon our spirits, we can endure afflictions with cheerfulness, knowing that if we suffer, we shall also reign with him who suffered for us on Calvary's cross. By this grace, Paul knew how to be abased, and how to abound, and to be full, and to suffer need. Indeed, he says, 'I can do all things through Christ which strengtheneth me. This grace also comforts and encourages the soul, and leads it on through evil and good report, and takes it at last to glory above.

As to the nature of this grace, we affirm, that in the business of our salvation it disdains co-partnership with frail mortals; and hence our eternal happiness must be effected by grace alone, or else by works alone and in this way the apostle argues the pointEven so then, at this present time also, there is a remnant according to the election of grace. And if by grace, then it is no more of works; otherwise grace is no more grace. But if it be of works, then it is no more of grace: otherwise work is no more work:' Rom. xi: 5, 6.

"It is well for us, my brother, that the salvation of our souls is wholly suspended on divine grace; for if human works were called for, and could not be dispensed with in this case, our salvation would thereby be for ever interdicted, and we left on ground just as hopeless as that on which devils now stand. But eternal thanks be rendered to Almighty God, that he has not left a matter

of such vast magnitude as this on any human contingency, but has based it on his own eternal counsel. 'My counsel shall stand, and I will do all my pleasure,' Isa. xlvi. 10. In this glorious and soul-refreshing truth, the church of Christ rejoices, while the antichristian party are suffered against it to rail, and in heart to despise it. It is certain that divine grace can only appear amiable in the estimation of such men, whose eyes grace has opened to see the gospel mystery. Eyes closed against this mystery, see nothing but deformity in those things, which, eyes opened by the grace of God, can see so many charms, and sparkling glories in. And here lies the difference between men of grace, and graceless men. And who, we may ask as Paul did,' And who maketh thee to differ from another?' 1 Cor. iv. 7. We were all sold under sin; and all of us went astray speaking lies, and were children of wrath, even as others; and yet the Lord once said, and says now, 'I will shew mercy on whom I will shew mercy,' Exodus xxxiii. 19; Rom. 9. 15; and hence he hath shewn mercy to Wm. Cook in Old England, and to his correspondent in North America and as we are one in Christ Jesus so we will now rejoice together in hope of the glory of God.' Rom. v. 2. And may we remember well, and may it often come into our mind, that the hope which Israel's God hath raised us to and blest us with, is not to go to wreck and ruin, but to abide with us through time and, at the end of our days be exchanged for a glorious immortality. In view of so happy a result of all, may we live and rejoice, and may the Lord be our memorial that we have passed from death unto life by an act of divine clemency!

"It is true, indeed, that our afflictions, and losses, and crosses, and temptations, and trials of various kinds while here in this inhospitable world, may be many and great; and the common adversary of souls may annoy our minds at a strange rate, and disturb our feelings much and often; and we too at times may sink low down in despair and despondency, and all hope of our being saved at last may seem to be taken away : I say all these mishaps, if they may be so called, may overtake us while on our journey to Jerusalem above; yet, God; yes, God with his grace, will by and bye appear for us and say, 'Fear not, for I am with you be not dismayed, for I am your God; and my grace is sufficient for you.' Isa. xli. 10; 2 Cor. xii. 9. The Christian'spath-way is variegated, and his feelings checkered; but he on this account should not be alarmed, but rather be alarmed if things are not so with him, for it is said, 'Because they have no changes, therefore they fear not God.' Ps. lv. 19. Men may know the truth in the letter of it, and preach

it too, and for it contend with great zeal and a thing almost incredible: for be it known ability, and to some good advantage; and to thee, friend Cook, the real or native for the sake of it suffer reproach, scandal, disposition and character of your American scorn, and ignominy, and yet know nothing correspondent, is naturally, and we may say, experimentally of the above variegated path- notoriously, base, proud, heady, highminded, way, and the Christian's checkered feelings; perverse, refractory, guileful, and wayward and hence, of course, they must be con- in his track. Several times within these sidered as graceless men, since the text says, few years he has been advertised throughout Because they have no changes, therefore this great Republic, even from Maine to they fear not God.' And according to Paul, Louisiana, as being deceitful above all a graceless man may speak with the tongue things, and desperately wicked.' Jer. xvii. 9. of men and angels; and have the gift of "And yet notwithstanding all this private prophecy; and understand all mysteries, and and public infamy, this inestimable Friend all knowledge and have all faith, so as to has led, fed, guided, watched over, and deremove mountains.' 1 Cor. xiii. 1, 2. So fended him from year's end to year's end, sure as there is a God in heaven, in my and from day to day. Yes, he has often view of the subject, just so sure it is that visited him, caressed him, smiled on him, most professed Christians, (preachers not and on him bestowed love-tokens, signs of excepted,) in this country at least, are igno- honor, marks of respect, assurances of mercy, rant and in the dark as to the real experi- pledges of divine compassion, and said to mental sense, and spiritual purport, and vast him, 'I will guide thee continually, and importance, of these sweet words of St Paul, satisfy thy soul in drought, and make fat thy 'Even the mystery, which hath been hid bones, and will never leave thee, nor forfrom ages and from generations, but now is sake thee.' Isa. lviii. 11; Heb. xiii. 5. made manifest to his saints, to whom God What then can your correspondent say to would make known what is the riches of the these things? If this friend is for him, who glory of this mystery among the Gentiles, can be against him? And he assuredly is which is Christ in you the hope of glory.' for him, and for him he hath done great Col. i. 26, 27. things whereof he ought to be glad, and he is glad, because the Lord God omnipotent reigneth.' Rev. xix. 6.

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"I have two new works in the press; they will be bound up together in one volume. The largest of these works mostly treats of the real, proper, and distinct personality of Father, Son, and Holy Spirit. The title of the other is-Spiritual Gleaning, or Celestial Fruit from the Tree of Life. I will try and send (or take it myself) you a copy after a while. I am your's respectfully, "JAMES OSBOURN

"Your correspondent has taken this view of the subject for more than twenty years, and almost every thing, bearing the name of religion, down to this present day, confirms him in the correctness of the view he has taken of the religion and the religionists of the day in which we live. You say that you live pretty much alone, not finding many thorough-going gospel associates. It is so with your correspondent, and so he has found it all through his ministry, and so he expects to find it. Gold dust is not every where to be found; nor can we meet with real saints at every point. But Christ, as God, is in every place, and that is enough for your correspondent, for this same Christ is the Thirty-nine Questions to Unitarians.

best of company; and

"His name yields the richest perfume,
And sweeter than music his voice;
His presence disperses my gloom,

And makes all within me rejoice."

Newton.

"Your correspondent has for many years been more or less acquainted with this glorious Christ; and for a long time past we have lived together on terms of friendship, and he has always been remarkably kind and tender to me, and borne with my manners in the wilderness far beyond what I could well have expected. Although your correspondent knows very well that this choice Friend is in his natural disposition, loving and benign to poor returning prodigals and heavy-laden sinners; but to carry himself towards me in the way and manner he has done for forty years and more, looks like

"Second Street, Baltimore City, North America.”

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(Continued from p. 84, Vol, II1,)

8. Is not all sin committed against God? Against thee, Thee only, have I sinned.' Can any other person forgive sins, save the person against whom those sins are committed? 'Who can forgive sins but God only?' Did not Christ forgive sins, and therefore is God?

9. Did not our never-enough exalted, and glorious Saviour say, 'Many shall say unto me in that day (the last Judgment,) Lord, Lord? In that solemn, awful day, (I shudder to write it but for sake of argument,) will Socinians look upon him, as a 'Lord' by courtesy, like the lords of the creation? No! No! Therefore, is he not the selfexistent Jehovah, GOD THE SON?

10. Did not the dear Son of God say unto the Jews, 'If ye believe not that I AM,

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