A Three-fold View of the Knowledge of God, and a Thirteen-fold View of the Grace of God. MY DEAR BROTHER: -If I am not alto- O, that the Holy Spirit may The apostle Paul assures us, that 'where the And sings of love, and blood, and power, Precious Jesus! let me eye thee, For the word that sets her free. And, moreover, I know and am persuaded by the Holy Ghost, whose truthful testimony can never fail, that he who hath commanded and wrought deliverances for me in time past, will yet deliver me and defend me, because he delighteth in me, and determineth all my desires towards him, by his daily dealings with my deeply exercised soul. You request me, my brother, to give you some account of my visit to Harrow, and of the subject delivered on the occasion. The Lord the Spirit refreshing my memory, I will present you a brief outline, praying the same Lord to bless to your profit the perusal thereof. The text you will find in Ezekiel xiii. 9. And ye shall know that I am the Lord God.' From these all-animating, heart-cheering and soul-reviving words, we noticed three things :-First, the promise contained therein. Secondly, the plenitude of the promise. Thirdly, the persons interested in the promise. In the first place notice the promise, ye shall know.' This is a new covenant promise of immense and infinite importance, inasmuch as every blessing needed by the children of God for time and eternity stands inseparably connected therewith, and flows invariably therefrom, in their manifold experience thereof. In confirmation whereof, consider the four following passages, with their several bearthat I am God;' (Psalm xlvi. 10;) 'In Juings upon the subject:-'Be still, and know dah is God known; his name is great in Israel;' (Ps. lxxvi. 4;) 'Israel shall cry unto me, my God, we know thee;' (Hosea viii. 2;) And they that know thy name will put their trust in thee;' (Psalm ix. 10.) And further, while Job could boldly say, 'I know that my Redeemer liveth,' the Redeemer blessedly declares, 'This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent;' (John xvii. 3;) and Paul triumphantly adds, Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord.' (Phil. iii. 8.) We are taught the vast importance of having the true and living knowledge of the true and living God, all whose words, and works, and ways, are just and true, and altogether right. The knowledge promised has a three-fold character. First, it is spiritual in its nature. Second, it is saving in its effects. And third, it is satisfactory in its result. The Holy Ghost is the author and advancer of all spiritual knowledge; Christ is the subject and substance thereof; growth in grace is the object designed, and the glory of the triune Jehovah the end determined. Thus we see the magnitude of the promise, which embraceth matters so inconceivably great, that none can comprehend but by divine teaching, and even then but in part, in measure, and degree, as we are made able to bear the revelation, ministration, and communication, of the mind, will, purpose, and pleasure of God. In the second place, we noticed the ple nitude of the promise, 'Ye shall know that I am the Lord God.' Here we referred to the Lord God as being Almighty, all-wise, and all-gracious; and then proceeded to speak of his hand as being all-sufficient to save, to strengthen, to supply, and satisfy all the spiritual cravings, thirstings, and longings of his living family, redeemed from among men. We further noticed that his voice is an all-creating, all-communicating, all-commanding, all-controlling, and an all-consoling voice; that his presence is all-attracting, all-captivating, and all-animating; and that his truth is all-conquering, all-uniting, allenriching, and all-ennobling. Thus we see the plenitude of the promise, inasmuch as to know the Lord God spiritually and savingly, is to know his name, his voice, his hand, his presence, his power, his peace, his truth, his love, his blood, his righteousness; or in other words, to know the Lord God, is to know his greatness in himself, his goodness in his works and ways, his grace in his acts and gifts, and his glory in his saints. In the third place, we endeavoured to point out the persons interested in the promise; viz., the peculiar, purchased, and privileged people of God, who were foreknown, fore-loved, fore-named, and foreordained to eternal glory. Hence, they are called, the children of promise,' and 'the heirs of promise.' All of whom, according to the promise contained in Isaiah liv. 13, are taught of the Lord, and brought to know that the Lord he is God, even their own God; and moreover that they are his people, the sheep of his pasture, the trees of righteousness which he hath planted, the work of his hands, and the glory of his triumphs. And being thus taught, the believer adopts the lines of Burnham, as the language of his heart: : To know my Jesus crucified May we, my brother, daily increase in the knowledge of him, whom to know is life eternal; and whose perfect knowledge of us, is our holy guarantee, whereby we are assured of a safe passage through the wilderness, over Jordan, and into paradise Where we shall see his face, I have been recently speaking at Carmel, from the words of Paul, contained in 2 Cor. viii. 1, 'Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;' having more particular reference to the grace of God,' therein mentioned, than to any other point contained in the text. Grace warms my very soul, melts my heart, and moves my tongue to praise, it sets my spirit free and makes my joys abound, it keeps old Adam down, and keeps old satan off; it keeps me inly poor, and binds me to the throne, its triumphs make me sing. Grace! what a delightful theme! That brightens hallow'd ground. In contemplating the grace of God, notice, First, the appointments and acts of grace, as being sovereign, special, saving and sure. Second, the blessings and bestowments of grace, as given us in Christ Jesus before time, and granted unto us from Christ in time, according to the solemn appointments, and secret arrangements of the great Three-one. Third, the conquests of grace, as making known the Captain of salvation in his all-successful determination to recover the remnant of Jacob, even the redeemed of Israel, from the ruinous consequences of continued rebellion against The sovereign ruler of the skies, Whose acts of grace are just and wise. Fourthly, notice the doctrines and deliverances of grace; the former with reference to what God hath taught in his word, the latter to what he hath wrought by his word; the one declaring, and the other displaying the manifold wisdom and goodness of him who worketh all things after the counsel of his own will. Fifthly, the exercises and excellency of grace, as experimentally known by all regenerated souls, who are made acquainted with the deadly hatred of the flesh against vital godliness in the soul, and who also prove the superiority and pre-eminence which grace maintains over all opposing and resisting powers whether from without or from within. Sixthly, the fulness of grace, in its superaboundings over sin, flooding the soul, as it were, with life, light, love, joy, and peace, and enriching it with the treasures of heavenly wisdom, holy knowledge, and spiritual understanding, so that the previously distressed, dejected, and despairing soul is made to rejoice exceedingly in the wonders of triumphant grace, so blessedly opened up in the experience of a law-condemned, but grace-justified sinner, delivered from the curse and condemnation of the law, by faith in the obedience and death of Christ, the law-fulfiller, in whom (being found) there is no condemnation, and from whom there is no separation. Seventhly, the glory of grace in its perfect adaptation to meet all the cases, conditions, and circumstances of sinners, who are brought by the Holy Ghost, (the quickener of God's elect, and sanctifier of Christ's redeemed,) not only to know their lifeless, helpless, lost estate, but to know the love wherewith they were loved from all eternity, the blood wherein they were washed from all their sins, and the power whereby they We're saved from darkness, death, and hell, Eighthly, consider the head of grace, even Christ Jesus, the glorious head of all the heavenly host, the living head of elect angels, the loving head of ransomed spirits, the gracious head of the adopted family, the great head of the spiritual army and of the royal navy, the acknowledged head of all authority, influence, command, and control, the fountain head of all loving favour, living honour, and lasting happiness; yea, the everlasting covenant head over all things to the church, which is his body, the fulness of him that filleth all in all. Ninthly, the influences of grace, as exhibited in the lives, conduct, and conversation of all such as have been made the happy partakers, and honoured possessors of that precious grace which powerfully teaches, not only the denial of, but also the necessity of departing from all ungodliness, and worldly lusts, and constrains to the observance of the truth, and obedience to the faith, so that even their very enemies are compelled to confess, concerning them, 'these have been with Jesus, and have learned of him;' for truly his teachings are heavenly, holy, and humbling, and must necessarily produce effects answerable thereto. Tenthly, the jealousy of grace, as witnessed in the holy anxieties of the heaven-born, yet oft earth-bound soul, which often fears the root of the matter is not within, and that the secret of God is not with them; which fears beget feebleness, and their feebleness brings on faintings, which cause the soul to cry with a holy earnestness, peculiar to souls in travail, and which earnestness can never be mimicked, though it may be often mocked; their language corresponds with the wellknown lines 'Tis a point I long to know, Oft it causes anxious thought, Do I love the Lord? or no, Am I his? or, am 1 not? Eleventhly, notice the kingdom of grace, which is internal, invisible, indestructable and immoveable, it is also heavenly, spiritual and immortal; compared with which, the kingdoms of the world, with all the glory of them, are not worthy to be named, inasmuch as they shall perish, but this shall abide for ever; for the kingdom of grace is founded on righteousness, maintained by truth, surrounded with the divine perfections, and shall be crowned with eternal glory. Twelfthly, the law of grace, which is written in the heart, and enforced on the conscience, whereby the kingdom of grace is established, the subjects of grace saved, and the God of grace glorified; the law of life in Christ Jesus, justifies the living in him; the law of faith rules the faithful, the royal law protects the royal seed, and the perfect law presents them perfect in Christ Jesus before the throne of his glory. And, thirteenthly, glance at the ministry and mystery of grace as maintained and manifested by the Holy Ghost, in the employment of the various instrumentalities, whether prophetical, apostolical, pastoral, or evangelical, selected by him, and separated for him, to serve in the gospel of our Lord Jesus Christ. May you, my dear brother, be abundantly satisfied with the aboundings of diving grace to you-ward. May your soul enjoy the healthful smiles of the Son of God, who ever sitteth upon his great white throne, as the Supreme Head of his church, which is ever glorious in his eyes. May your ministry be evidently attested, accepted, and approved of God, and by you may he be continually acknowledged, admired, and adored, as LORD OF ALL. And O! for me cease not to pray That doth both truth and grace display. peace, is the prayer of a peace-loving, and That the very God of peace may keep you truth-seeking worm, in Your brother in bonds, JOHN STENSON. The Doctrine of the Cherubim OPENED AND EXPLAINED. [Having given in previous numbers, the judgment of good men on the above interesting subject, we now, according to promise, make the following extract from the writings of the late Dr. Gill:-] The first mention of the cherubim is Genesis iii. 24., quickly after the fall of man, and at his expulsion from the garden of Eden; when Jehovah placed at the east of the garden of Eden, cherubim, and a flaming sword which turned every way, to keep the way of the tree of life; but we are not told what these cherubim were, whether real creatures or only figures, nor what their form, nor their number, only their position at the east end of the garden of Eden, and their use, to keep the way of the tree of life, the meaning of which will be given hereafter; only it may be observed, that Moses calls them the cherubim, for the word in the original has the prepositive and emphatic article; as if they were well known, as they were to Moses, and might be to the people of Israel through the book of Genesis was written after him, who could inform them of them; for Moses had the order to make the cherubim, and place them with the mercy-seat over the ark in the holy of holies, as related in Exodus xxv. 18-22., from whence we learn, that the cherubim were figures of winged creatures; that they were in number two; that they were made of gold, of the same mass with the mercy seat; that they stood at both ends of it, looking to one another and to that, and overshadowed it with their wings; and were so placed as to make a seat for the divine Majesty, who took up his residence here, and therefore afterwards is often described by him 'that dwelleth between the cherubim.' The same figures were set in the most holy place in Solomon's temple; and where also were two others of a larger size, made not of gold, but of olive-wood gilded, and whose wings extended, and touching each other, reached from one side of the holy of holies to the other; but still we are at a loss for the exact form of these figures: this is supplied in the visions of Ezkiel, related in this and in the first chapter: in which, four living creatures, he asserts to be the cherubim, are particularly described by their faces, their wings, their hands, and their feet, and by the shining appearance of the whole; but still we are left in the dark what these creatures were emblems of, until the gospel-dispensation took place, which brings dark things into light; when John had a vision similar to those of Ezekiel, with very little variation, in which he had a more perfect view of the living creatures, and which gives a more exact description of them, of their situation and employment; that they were round about the throne of God, were rational creatures, and spiritual and constant worshippers of the divine Being, or however, emblems of such; with other marks and circumstances, by which it may be known with some certainty, who they were, or who are intended by them. The vision is related in Rev. iv. 6-9, and as the key to the interpretation of the cherubim. From whence it appears : First, that these were not emblems of the divine persons in the Godhead. It is a fancy that some of late have embraced and are greatly elated with it, as a wonderful discovery; that the cherubim are an hieroglyphic, the three faces of the ox, lion, and eagle, of the Trinity of persons in the Deity, and the face of a man joined to them of the incarnation of the Son of God; and would have the word cherubim pronounced ce-rubim, and translated as the mighty ones;' but this is a mere fancy and false notion: for, 1. John's four beasts, or rather living creatures, as the word should be rendered, for that of beasts is an uncomely translation, the same with Ezekiel's living creatures, and which he affirms to be the cherubim, are represented as worshippers of the divine Being, and therefore cannot be emblems of the object of worship. They are said not only to be about the throne of God, and to admire and adore the attribute of holiness, and ascribe it to the almighty Being; but to give glory, honour, and thanks to him; to fall down and worship God, yea, to fall down before the Lamb in a worshipping posture, and to give the lead The Bunhill Memorials. To the Reviewer in the Gospel Magazine: MY CHRISTIAN BROTHER,-I would hope that, ere long, you will be of opinion that you have been somewhat premature in your sweeping condemnation of " Bunhill Memorials." You say, you don't know the 'professed principles of the compiler,' THAT being the case, I feel willing to forgive you your (otherwise) unfriendly remarks. I would inform you what induced me to publish the "Memorials.' I live near to Bunhill, and have long lamented that while we have guides to the monuments in St. Paul's Cathedral, Westminster Abbey, the British Museum, &c. &c,, there was no little 'handbook,' or guide to direct the serious enquirer to the resting-places of the remains of so many men of God who rest in hope in Bunhill fields. Some of our greatest worthies lie there, but the inscriptions on the tombs, &c., of several of them, time has ENTIRELY obliterated. Such is the case with Dr. Goodwin, Dr. Owen, and others, and these inscriptions are far too valuable to be lost. My library, which is somewhat large, afforded me materials amply suited. My first intention, simply was, the puting out a little hand book, or directory, to the graves of ALL the ministers who are buried there; with the inscriptions on their tombs (as far as practicable) with no additional remarks whatever. I began on this plan; as the first names will incontestibly prove. One or two brethren in the ministry suggested the desirableness of enlargement, by the addition of a further account of some besides what was inscribed on the stones. This caused an alteration in my plan, as I intended the insertion of ALL the ministers, without which the work would have been exceedingly defective, and would be, in fact, no directory at all; I nevertheless judged it best simply to insert what was on the stones of those Enemies of our adorable Lord, without any remark besides, whatever. As I proceeded, on RE-consideration, I retraced my steps, and a SECOND edition being immediately called for (as the work is rapidly selling) I appended some remarks to Belsham and Benson (in the second edition pages 8 and 9), which I considered to be very explicit respecting their sentiments; but you will note that throughout the work Í have invariably quoted from accredited historians who have narrated the sentiments of the several persons; and there is nothing of mine unless' Ed.,' is affixed to it. I refer you very particularly to my note, page 43 in second number. Persons of Arian and Socinian sentiments can have No favour from me, as there is not a person! living whose soul more recoils at their pernicious doctrines than myself. I refer you to the account of Emlyn, and especially Fleming in the second number, and if further proof is needed, then wait the coming forth of the account of Dr. FoSTER in the third number, (it is already in the printer's hands) and you will have what ought to satisfy you to your heart's content. Having engaged to insert ALL, I could omit none; my work is to comprise ALL the ministers, of whatever denomination or grade of religious sentiment, who are buried in Bunhill fields. Perhaps, pondering in my mind on the many blessed men of God, of whom 'the world was not worthy;' and there is, as I have stated in my preface, no spot of ground upon the face of the whole earth, where so much of the sacred dust of those who sleep in Jesus, is deposited, as in the hallowed inclosure of Bunhill fields;' (of this there can be No question) these thoughts, I say, pervading my mind at the time I drew up my preface, led me to express myself therein, in words which I assuredly never intended to convey the idea of viewing Socinians as among the number of the blessed living-dead;' no, God forbid! But there are hundreds of faithful ministers who are buried there, and to these, and these alone, I had my eye. However, the title I now see, is NOT properly worded, and advantage has been taken of it, and conclusions drawn, that are not warranted. twelve of us, from the 'shoulders and upwards; and when I rescue from oblivion what had been the stone memorials concerning them, will you again have the hardihood to warn the reader'not to look into or circulate such productions?' If so, I' shall exclaim, Fye, for shame!' Again, Mr. Reviewer, have you read the folio volumes of Dr. Owen, and have you studied them as well as read them? I have: his display of Arminianism, being a discovery of the old Pelagian Idol 'Freewill;' I have studied. Ah! he has ground Arminianism to powder in that work. His sublyme volume on Communion with God, or, the Saints' fellowship with the Father, Son, and Holy Ghost, unfolded,' I have read till my mind has been overpowered and lost in the contemplation of the mystery of godliness,' as unfolded by this great master in Israel. But I stay my pen; go on, Mr. Reviewer, in warning your readers not to read "Bunhill Memorials." The work is selling largely, and your attempted hindrance will only tend to increase its circulation. Nevertheless, I find the old adage to be still true, Who shall decide when doctors disagree? Another Reviewer has characterised the work very differently. He says, 'The work is full of interesting matter; to all who value authentic memorials of departed ministers and men of God, we can heartily and honestly say, embrace the present opportunity of obtaining the information you value, by purchasing this first number, and we feel convinced that you will need no further recommendation of ours, to induce you to peruse, as regularly as they appear, the forthcoming numbers of this valuable compilation.' Gospel Herald for Sept. That the Lord may open your eyes (Mr. Reviewer) and remove prejudice from your mind, is the hearty desire for you, of your humble servant, THE EDITOR OF “BUNHILL MEMORIALS." You have the names of Asty, Bradbury, Bradford, Brine, Bunyan, Burford, Button, Cartwright, and Chin (and others beside) in the first number, these were men of God, and among the excellent of the earth in their day and generation. In this averment I give place to no man. In the second number you have Thomas Cole, Crole, Doolittle, Dowers, Durant, Dyke, &c., all of them entitled to the same character; and you have also a faithful delineation and condemnation too of Emlyn, Fleming, &c. In the third number you will find accounts of Dr. Gifford, Dr. Gill, Dr. Goodwin, &c. On It is a humbling truth, that vast multithe tomb of the latter great divine, time tudes in our churches, are periodical or Sunhas obliterated every letter of the inscrip- day christians; never to be seen at the weektion, which was exceedingly long, and in day services, for prayer or church-meetings; language and blessedness almost unequall--such should be affectionately urged to ed as an inscription. It tells us, he was exceeded by none in the knowledge of the Holy Scriptures. This is a truth. Again, in a subsequent number, you will have an account of Dr. Owen, who has been entitled "the prince of divines," his inscription also, which was very long, is totally obliterated. I have said of Dr. Goodwin's almost unequalled;' Dr. Owen's does equal it, if not surpass. Of him it is declared (it was on the stone) 'He was a Scribe every way instructed in the mysteries of the kingdom of God. The Arminian, Socinian, and Popish errors, those HYDRAS, whose contaminated breath, and deadly poison, infested the church, he, with more than herculean labour repulsed, vanquished, and destroyed.' Now, Mr. Reviewer, when I present the reader with an account of these gigantic divines, each of whom was higher than any arouse from their apathy and lukewarmness, lest they dishonour the Lord, and inflict serious injuries on their own souls. The apostle directs the saints, to exhort one another daily, while it is called to-day, lest any should be hardened through the deceitfulness of sin.' Caryl remarks on the passage, 'It is a dangerous error which some hold, that the saints in this life may out-grow counsel and exhortation, as if there were no need to bid a godly man pray and seek unto God; no need to bid a godly man to repent, or humble himself, or believe. He cannot but do these, (say they,) these arenatural to him.' They are, indeed, to the new man; but let it be remembered withal, that the neglect of these duties is as natural to the old man. The christian needs to have his mind stirred up by way of remembrance, on both doctrinal and preceptive topics."-C. Slim. |