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both these occasions the ephod being used | things themselves; 2. Their place; 3. in consulting the oracle, it is concluded Their use. the answer was given by Urim, and that could not be by a voice from the mercy seat upon the ark, the ark being then at Kirjath-jearim, a city in the tribe of Judah (1 Sam. vii. 1, 2): whereas David and Abiathar were in the forest of Hareth the first time of consulting the oracle (1 Sam. xxii. 5), and at Ziklag, in the country of the Philistines, the second (chap. xxix. 11, and xxx. 1).

man.

1. The things themselves: were the workmanship of no man." The same may be said of our glorious Immanuel. He was the workmanship of no He was, indeed, the anti-type of that Melchisedec who was first King of Righteousness; because He entered into and fulfilled such a covenant as gave righteousness to his Father's law, righteousness to his own Person and work, and I will only mention one opinion more righteousness to his dear people. "After on this subject, that which is espoused that also(says Paul) King of Salem, which and supported by the learned Braunius.is, King of Peace. Without father, withHe supposes, that when Moses is com- out mother, without descent, having manded to put in the breast-plate the neither beginning of days, nor end of life; Urim and Thummim, which words are in but made like unto the Son of God." This the plural number, and signify lights and is spoken of Melchisedec, not as man, but perfections, it means only that he should as priest. As a priest of the Most High make choice of the most perfect set God he had no predecessor-no father, no of stones, and have them so polished as mother; as a typical priest, his priesthood to give the brightest and finest lustre. had no beginning, neither has it any end. This is likewise the notion of Hottinger. Jesus Christ, from an eternity, was-Jesus And on this supposition the use and de- Christ, to endless ages, is the great High sign of the Urim and Thummim, or of Priest of his people. these exquisitely-polished jewels in the pectoral, was only to be a symbol of the Divine presence, and of the light and perfection of the prophetic inspiration; and, as such, constantly to be worn by the high" In the fulness of time God sent forth priest in the exercise of his sacred func tion, especially in consulting the oracle.

Benjamin Keach has a few nice words on this mysterious Urim and Thummim. He says, "the Jew thinks they were the workmanship of no man; but a sacred monument immediately received from God; while all the learned I have met with agree that they signified Jesus Christ; their names, Beauty and Perfection, or Lights and Perfections, are true only of Him. Their use was, that answers might be received by them from God in all difficult cases. When the priest consulted God, the oracle, by Urim, gave certain directions. So Christ is the most perfect rule and direction, shadowed forth by that. As God spake then by Urim to the priest, so now by his own Son (Heb. i. 1, 2). Those who would have sure directions and doubts removed, must go to the Urim; that is, they must go to Christ through the medium of his Word, his throne, his ordinances, his ministers, and his well-taught saints."

Oh, there is a beauty and a glory in this, of which I can see or say but little. But one moment may be spent over this subject in a threefold point of view: 1. The

2. Moses received this Urim and Thummim immediately from God, and was commanded to put it into the breastplate of judgment, upon Aaron's heart.

his Son, made of a woman, made under
the law." God gave up his dear Son into
the hands of Moses, but when Christ had
fulfilled all the righteous demands of the
law, He returned to the bosom of his
Father, and it is through Him the Father
speaks to us; it is through Him we speak
to God. It may truly now be said-
"The God shines gracious through the man,
And sheds sweet glories on them all."
JESUS CHRIST, THE SON OF GOD, is the
lights and perfections of his people; as
there were seven eyes upon one stone in
Zechariah's vision; and as there were
twelve foundations to the city in John's
vision, so, in the glorious person of our
Lord Jesus Christ, there is a fulness of
light and a perfection of power. Through
Him, the covenant of grace is opened and
lighted up: through Him, the Persons in
the Godhead are made known to us:
through Him, the mysteries of the Old
Testament, and the mercies of the New,
are made to shine with a brilliant trans-
parency; and it is through Him alone, our
hearts, our minds, our sermons, our songs,
yea, and all our sorrows too, are sometimes
made as clear as the sun at noon-day;
while the perfection of life, the perfection

of pardon, the perfection of justification, | side, to the celebrated Daniel Herbert, the the perfection of grace, and the perfection poet. of glory, are all treasured up in Him, and from Him they flow to all whose names are in the Book of Life.

As the Levites are joined to the Lord in these things, their spiritual privileges are great beyond compare; and of them I have much more to say, but the room is wanted for other brethren. Until December I therefore subscribe myself, the Church's grateful servant in the Gospel, CHARLES WATERS BANKS.

Oct. 21st, 1826.

THE LATE

MR. JOHN STENSON.

His first convictions were, at the age of eight or ten years, from some words that dropped from his father's lips; and it is evident that the work went on from that time in that quiet way and manner as Samuel's call to God's service did. The principal exercise of his mind being a great dread of death; so that, as far as I can ascertain, his conversion was not of that miraculous character that some of God's ministers' have been.

He was baptized by the late Mr. Williams, of Grafton-street, at about the age of twenty, and walked as a consistent member of the Church of God, and was soon employed in the Sabbath School attached to the chapel. His deportment speedily raised him to the office of deacon, when about one-and-twenty.

While in this office, he, with our lately deceased and venerable brother Rose, used to go visiting. Our brother Rose would always

WE announced in our last, the depart-have him to pray and talk, while he would ure of this faithful servant of Christ. His mortal remains were deposited in Brompton Cemetery, Mr. John Foreman officiating; and on the following Sunday evening, Mr. Samuel Milner preached his funeral sermon, in Carmel Chapel, Pimlico, where, for twenty-five years, Mr. Stenson was pastor, and a successful preacher of the Gospel.

Mr. James Butterfield (the son-in-law of the deceased) also preached a funeral sermon at Bethesda Chapel, Jamaica Row, Bermondsey, which is published, and may be had of the author, of Mr. Shotter, Carmel Chapel, Pimlico, or of Mr. John Stenson, Bookseller, 6, King Street, Whitehall.

We are glad this sermon has been published; while we regret to learn that Mr. Stenson, a short time previous to his death, destroyed a great quantity of his writings, so that, comparatively, very little of the fruit of his immense mental labour can now be gathered. Mr. Butterfield has, however, annexed to this sermon "An Outline of Mr. Stenson's Biography:" the pamphlet altogether forms a complete little history of the man; and four postage stamps, sent to Mr. James Butterfield, 47, Goodge Street, Tottenham Court Road, London, will secure the free transmission of a copy to any address that may be

sent.

We shall not now review the sermon itself, but simply make an extract or two from the Memoir, which in this pamphlet is arranged under twelve distinct heads;

the following is a digest:-

He was born in Stanhope-street, St. Clement's-lane, Westminster, on the the 22nd August, 1801; and related, on his mother's

office, he was the means of the conversion at only read; and whilst doing this part of his least of two individuals, if not three. This led several to consider him gifted for the ministry. Brother Rose being the principal instrument in thrusting him out, there arose a wanted brother John to pray, and he would serious challenge between them. Rose always read. At last his brother challenged him that if he would pray, he would afterwards preach. This was the means of opening both their mouths. The first place at which he preached was St. James's Workhouse, where the Word was received with such readiness that Satan became alarmed, and told the overseer that that young man must not come there to preach; for the old women would learn too much for their old parson. So John was told, after a year's success, that he was not to be allowed to preach there any more. After this he preached at Greenford, with several other good men, with great success. The first sermon he has marked in his book was on November 28, 1828, from Matt. v. 8. called to preach, with a view to the pastorate, At about the age of twenty-eight he was at two places at the same time-at Mitchellstreet and at Westbourne-street, Pimlico; and often preached at one place morning and afternoon, and in the evening and in the week at the other. He was unanimously called to accept the pastorate at both places, each asserting that the Lord had called him to be their Pastor.

How was he to decide? Mitchell street was a wealthy place. He was taken home in the carriage of one of the members to dine. Carmel, the church poor, no money, or comHe could have had almost any salary. At paratively none. But he has often said he preached at Mitchell-street, and came away empty and unblessed; but when he preached at Carmel, he came away blessed and well filled, and he chose God's blessing to man's:

he preached at Carmel for three years for nothing. In the twenty-five years he baptized 268 and received 171; total, 439.

He was principally self-taught; and was master of the English, French, Latin, and

OUR BRITISH BAPTIST CHURCHES.

THE OLD CHURCH BOOK.

No. IV.

UNICORN YARD CHAPEL.

"The morning cometh and also the night." Our last abstract contained an account of the disappointment of a pastor in Mr. Evans: eight months rolled over, when the church gave a solemn call to a Mr. Dawks, and it does appear that he also trifled with the church; not to go into particulars (with respect to the trial of his gift and the call as entered), the following is the finale of this disappointment:

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"On our part we shall endeavour to make you easy, comfortable, and cheerful in your ministry. And, as you are called to the metropolis to stand with other ministers in the first rank for the defence of the Gospel, we pray God, by his Holy Spirit, eminently to qualify and anoint you for this work; that that you may be a blessing to the neighbourunder your care we may grow and flourish;

Oct. 20th, 1735. The deacons reported that they had a meeting with Mr. Dawks, to know his mind with respect to the solemn calling churches; and that by being placed here this church had given him, who, after acknow-you may be made of special use and service ledgment of favours received, gave his anto the poor churches and ministers in the swer in the negative, and being asked if he country. And now we pray God to be with had already accepted the call of the church you in your return, to make your way prosat Devonshire-square, answered in the affirin- perous, and bring you back to us in the fulative. ness of the blessing of the Gospel of Christ. "We are, rev. sir,

"N.B.-Mr.Dawks was called by our church a fortnight before that church gave him a call, and acknowledged that he had no objection against our call."

The church at this meeting nominated and seconded two brethren to the office of deacons, who withdrew, and were unanimously appointed by the church.

Soon after this second disappointment several of the ministers recommended to the church a Mr. Thomas Flower, Jun., of Bourton-on-the-Water: the following is recorded, January 4th, 1736:

was

Lord's-day, afternoon, the church stayed and acquainted by brother Lyons, who (after prayer) put the question, That if the brethren were now for proceeding to give the Rev. Thomas Flower, Jun., a solemn call, they would signify by holding up their hands, which appeared to be unanimous. The following is a copy of the call:

"The church of Christ, late under the care of the Rev. Mr. Wm. Arnold, deceased, to the Rev. Mr. Thomas Flower, Jun.

"Whereas our gracious God, who is wise in eouncil and excellent in working, who by his providence rules and overrules all things, with their various circumstances and incidents, so as to bring about those events He designs for the good of his people, has, in his great love, watched over this church night and day, so that, though by disappointment on disappoint ment, accompanied with melancholy apprehensions and fears, we have, since the death of our late pastor, been tossed to and fro, yet have we not been forsaken, but have had comfortable apprehension of his presence with us, and have been cemented by love, for which, and for all his benefits, we desire to give praise and glory to his holy name, and whereas in his kind providence He has brought you amongst us, and your gift has

"Affectionately yours in Him." [Signed by twenty-eight brethren.]

On Lord's-day, March 28th, 1736, Mr. Flower being at the table and the members being there and in the body of the place, brother Lyons spoke to them as follows:

"We have time after time waited upon God that He would give us a pastor after his own heart; that He, who is the God of the spirits of all flesh, would anoint a man and set him over this congregation of the Lord, to lead us out and bring us in, that we may no longer be as sheep without a shepherd. We have had our disappointments, our seasons of heaviness, clouds and darkness have been about us, and out of the depths have we cried unto our God. The critical hour is now come, a few moments more will determine whether this is the Lord's set time to favour this part of his Zion, and to wipe away the tears from our eyes. It is now that call was unanimous, and all you, my twelve weeks since we gave our brother a call, brethren, gave an evident proof of your love by signing it; but as you since have had more opportunities of hearing him than you had before, it would be a satisfaction to him to know your present sentiments, whether there is a continuance of your love; it would therefore be agreeable to him to have a demonstration to sense from every member. Brethren and sisters, he desires to have matters issued in such a manner that he may have a distinct view of what he does." The church solemnly and unanimously expressed their affection for, and their satisfaction of, the fitness of brother Flower to serve the interest of Christ with them, and thus renewed the solemn call given on the 4th of January.

Brother Lyons spoke to brother Flower to the following effect:

"Reverend Sir,-You have now seen a whole community, every brother and sister,

stand up and give you a solemn call-surely your eyes must have affected your heart! now, in the behalf of this church, desire your answer to this call, and hope God will give you liberty and freedom in your own soul to give an agreeable one."

Brother Flower's reply:-"I have attended to this call and the solicitations of other churches, and have spread the cases before the Lord, and have consulted with my friends, and have received their various sentiments, and have laboured to understand the leadings of God's providence, not only seeking the voices of men, but the voice of God. I have used no artifice to gain your affection: but had put it upon this footing, that if there was an entire unanimity I would understand it as my duty to accept. I therefore do readily and willingly accept your call of the 4th of January to all the intents and purposes therein mentioned."

Brother Lyons then said, "Reverend Sir, I do in behalf of this church return you thanks for your acceptance, may God make us a blessing to you, and you to us."

"I have further to notify to you that after solemn prayer to God, we have called our worthy brethren, Mr. Thomas Kenward and Mr. Samuel Stinton, to the office of deacons of this church; we desire that they may be ordained in like manner, calling on God that they may have that wisdom, prudence, diligence, faithfulness, and compassion which are requisite to discharge the duties of that station. Finally, we desire that such advice may be given to our brother Flower as pastor, to our two worthy brethren as deacons, and to the rest of the members of this church, as shall be judged most suitable for each of us."

Mr. Bidle then asked if brother Thomas Flower was a member in full communion with us?-Brother Lyons answered he was.

Mr. Bidle desired the church, if they renewed their call, to signify the same, which they did; then addressing himself to brother Flower, "I desire you, my brother, if you accept of the pastoral office (not by constraint, but willingly), to declare the same verbally." Mr. Flower then stood up, and answered to the following effect:

"My brother, my brethren,-I have attended to the call of this church; viewed myself, and desired my friends to view, the footsteps of Providence in relation to this affair. I confess the ways of the Lord are, in many cases, unsearchable; but, as far as my judgment is sufficient to direct, here the Lord hath led me: but, alas! how unequal am I to the great and solemn charge I am now expected to undertake-in myself a total unfitness. When I view the several duties incumbent on this office-the importance of this awful trustthe more immediate charge of souls-my spirit sinks, my soul draws back, and saysWho is sufficient for these things?'—a little acquaintance with myself discovers many things that may justly cause me to fear and tremble. I am surrounded with innumerable infirmities, and have reason to fear from the law of my members that the honour and

Thursday, April 29th, 1736, being the day appointed for the solemn ordaining of our reverend brother Flower to the office of pastor, and the brethren Kenward and Stinton to the office of deacons in the church, the church began with singing; after Mr. Gill and Mr. Brine had prayed, the ministers, with our brother Flower, being at the table, Mr. Bidle stood up and said, "In the name of my brethren and myself, I ask wherefore the church has called us together at this time?" Brother Lyons said, "Sir, by the appointment of this church I am their mouth on this occasion, and on their behalf I declare that we have had a series of melancholy providences for nearly two years, during which time, on our solemn days and seasons of prayer, we have waited on God that He would give us a pastor after his own heart to feed us with knowledge and understanding; but we met with disappointment on disappointment, and hope seemed to be cut off; until the num-glory of my Lord and Master may suffer ber of days determined were accomplished, until the set time to favour us was come.

"When it pleased God to bring our reverend brother Flower among us, his gift had a suitableness to our souls; and, after solemn prayer for the divine direction, we have, with one heart and voice, called him to the office of pastor, elder, and overseer in this church of Christ. We now, sir, desire you, with those your reverend brethren, to be still drawing near the throne of grace, and praying to God for him and us, that, being under divine anointing, he may have great success in converting sinners from the error of their ways by proclaiming and preaching the unsearchable riches of Christ, as made manifest in the Gospel of the grace of God.

"Pray for us that this our settlement may be a time of refreshment from the Lord; that the beauty of the Lord our God may be upon us, that we may be revived again and renewed as in days of old. We also desire that, with imposition of hands, calling upon the name of the Lord, our brother be ordained pastor of this church of Christ.

through me; but as He is able that hath called, faithful that hath promised, and whose call this day I hope I attend, I take encouragement from past mercies, past supports, that He that hath hitherto preserved will preserve me faithful unto the death; therefore, for the name and sake of my Lord and Master, even Jesus, in whose strength I would go forth, trusting his grace, I this day confirm my acceptance of the call of this his people to the office of their pastor; and further declare it by lifting up my hand to Heaven, from whence I look for help and blessing. Lord, say unto my soul by Thy Spirit, Thy grace is sufficient for me, and that as my day my strength shall be. My brethren, my every member of this church, my brethren in the ministry, my witnesses, let me share in your prayers at the throne of grace for every needful supply."

Then Mr. Flower knelt down, and Mr. Flower, senior, Mr. Bidle, Mr. Wilson, and Mr. Braithwaite laid their hands on him. Mr. Flower, senior, said, "We, by the authority and request of this church, do, in

the name of the Lord Jesus Christ, solemnly set apart and ordain you to the office of pastor, elder, and overseer of this church, by the imposition of hands, agreeable to the practice of Scripture, calling upon the name of the Lord."

He having prayed over him, Mr. Flower arose, and Mr. Bidle, on behalf of the pastors of the churches, gave him the right hand of fellowship.

Mr. Bidle desired the church if they renewed their call of brother Thomas Kenward to the office of a deacon to signify by holding up their hands, which they did. He then desired of brother Thomas Kenward, if he accepted of that office, he would signify it by holding up his right hand, which he did; the same question was put to the church and brother Stinton, who accepted office. The brethren Kenward and Stinton were confirmed in their office by the imposition of hands and prayer.

Mr. Wilson preached to the pastor and deacons from Jer. iii. 15, and after him Mr. Braithwaite preached to the church from 1 Tim. v. 17; then the church sung the 133rd Psalm, and Mr. Dew concluded the whole with prayer.

From the list of members at this time the church's number was 127.

From the minutes entered, it appears that internal commotion, numerous cases of members being put under church discipline, and decreasing numbers, marked the period of Mr. Flower's ministry as pastor, which office he tendered to the church after a period of six years; at the end of eight years he again tendered his resignation, which the church unanimously accepted. During this time many important cases were brought before the church, which may appear at some future time.

preacher. After a while they built themselves a chapel, now called "Ebenezer, and appointed Mr. Jenkinson to the pastoral office; during his pastorate, a good degree of prospe rity was enjoyed, the church numbered above 100, and the chapel was well attended and cleared of debt, but at length he was removed to Oakham, where he still labours. Since his removal the cause has gradually declined: at times they have had men of truth to preach to them, but as often Fullerites and Arminians, so that at present it is in a very low state, no service being held except occasionally; at this place, I am to preach to-night, and to-morrow will tell you what sort of a place and what kind of people I find. In the meantime, perhaps you would like to hear of Mr. Fuller's church; his successor, Mr. Hall, has ceased his labours, and in his turn was succeeded by a Mr. Robinson, who has since left to go to Cambridge-now the pastoral office is filled by Mr. Mursell, the son of Mr. Mursell, of Leicester, who, if we may judge of outside appearances, is labouring with good success; the chapel, which will hold about 1000 people, is filled, and the number of the church in proportion; but what of all that?-duty-faith and free-will are no food for living souls: therefore, I find some loving the Gospel of Christ in all its fulness, anxiously desiring that the Lord would send them a free-grace preacher, who may feed the hungry souls of the poor outcasts. It is remarkable that in this very town, that champion for truth, Dr. Gili, was born and preached, being pastor of the present Mr. Mursell's church, but now his doctrines are considered too old-fashioned, and people fancying that they have so much more light than their forefathers, set aside the glorious doctrines of free grace, and have set up in their room the contemptible system of free will and human merit, which is as dangerous to man as it is dishonouring to God.

Wednesday Morning.

THE BIRTH-PLACE OF DR. GILL— AND FULLERISM. Sept. 22nd, 1856. Last night I preached at the Ebenezer MY DEAR BROTHER,-I promised you last Chapel; we had a good company, and some week that I would give you some account of of them seemed to receive the word as good the various churches I may visit this journey. news from a far country. I tried to speak I am just now got to Kettering, and am sit- to them from the words of David, "I will ting in brother Keyston's little parlour, hear-sing praise to my God, while I have my ing from him the history of the cause of God in this place; and, in order to give it you correct, I am writing it down as it comes from his lips.

You are doubtless well aware that this is the place where the celebrated Andrew Fuller laboured and died. On account of his being from home so much, he had an assistant named John Keen Hall, the nephew of Robert Hall, who, after the death of Mr. Fuller, became the sole pastor; now, having it all to himself, he came out in his true colours, deserting even what Fullerites call free grace, and espousing the cause of free will; thus proving, that after all Fullerism and Armninianism are but as twin sisters. On this account a few came out from this church, and met together for the worship of God in a room, one of their number, a young man, named John Jenkinson, becoming their

being." I spoke (1) of my God, telling them that He is not the God of the heathen, for He is a living God, whilst their gods are idols, made of wood and stone; He is not the God of the Socinians, for He is a just and holy God, whilst the God they serve is, according to their own showing, a God who cares so little about sin, that He does not require any thing more than their imperfect works as an atonement for it; He is not the God of the Arminians, for their God is often changing his mind, but mine is in one mind, and none can turn Him; their God is often overcome by the rebels, and cannot accomplish his will, but mine is a God who performeth all his pleasure, for whatsoever He pleaseth, even that He doeth; He is not the God of the Fullerites, for their God receives atonement for all sin, and yet damns many sinners, but mine saves all whose sins are atoned for, and is so

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