works, as developed in his ways, and as revealed in his word, that we finite creatures have principally to do; here we can trace his love in some of its modifications, and thereby ascertain something of its excellent nature and wonder-working power. Let us reflect on it first, as manifested in creation. We are told by the sacred historian, "And God saw every thing that he had made, and behold it was very good." Of this we have abundant proof. Contemplate the world itself as it came fresh from the hands of its Maker, how magnificent, yet how useful! and although sin has deformed and subjected it to a curse, still it retains vestiges of its former grandeur, and marks of its pristine beauty. "O Lord how manifold are thy works, in wisdom hast thou made them all; the earth is full of the riches of thy glory, and so is the great and wide sea.' " "These are thy glorious works, Parent of Almighty! thine this universal frame drous then!" Happy those who so study nature as to "lead them up to nature's God." have each their respective attrac waters could But, it is in redemption that the love of God appears pre-eminent. righteousness and peace embrace Here mercy and truth meet together, each other. "God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life." The love of "God, manifest in the flesh, was stronger than death, more powerful than the grave, which many not quench, nor the floods drown." It was love that pitied "man in bis low estate," it was love that prompted a way for his recovery, it was love that executed the "wondrous plan," and it is to love that we look for the full and final consummation of all that pertains to our eternal salvation. May we, by beholding the exhibition of the unparalleled the love of our Divine Surety, be changed into the same image from glory to glory, as by the Spirit of God." The love of God is also displayed in the kingdom of providence. He it is who causeth his sun to shine upon the evil and good, and sendeth his rain upon the just and the unjust. The verdure of Spring, "When love warbles in the vocal groves, And vegetation plants the plain,"the beauties of Summer, "When the green bow'r with roses crowned, In showers its fragrant foliage sheds,"the fruitfulness of Autumn, when her "Yellow lustre gilds the world, And tempts the sickled swain into field," and the sterility of Winter, Having feebly glanced at some of the excellencies of love, as displayed by the ever-blessed God, let us advert to it as obligatory on us in return. Natural religion teaches us that we are bound to love Him in whom we live, move, and have our being; and that we ought to be very grateful, seeing he "daily loadeth us with benefits." Every moment comes to us richly laden with good, and every moment should bear away some acknowledgment of our obligations to him; some humble confession of our dependence on him, and some expression of grateful emotions towards him. 66 The moral law requires, that we should love God with all our heart, with all our mind, with all our soul, and with all our strength, and our neighbour as ourselves;" so that obedience, to be acceptable, must spring from a principle of love to God; and it may well be asked, who is sufficient for these things, for "all have sinned, and come short of the glory of God." Here then, redeeming love comes in to our aid Jesus, our great High Priest, has "magnified the law and made it honourable;" and by believing in Him we are justified from all things from which we could not be justified by the law of Moses." Therefore, we are not without law to God, but under the law to Christ." Debased as is human nature, there are few who do not feel a spark of gratitude towards a fellow-creature, when a signal favour has been received. "The ox" also "knoweth his owner, and the ass his master's crib, but Israel doth not know;" God's people" do not consider, nor return unto Him according to the benefits done unto them." "Love so amazing, so divine, Demands our souls, our lives, our all." Reflect on the excellency of this heaven-born principle in reference to its exercise between man and man, in the world at large; which will necessarily include enemies as well as friends. And here it is, that the religion of the Bible infinitely transcends all others, inasmuch as it teaches us to love our enemies ; a peculiarity demonstrative of its divine origin. "Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy: But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you." And, "if ye salute your brethren onJy, what do ye more than others? do not even the publicans so?" The exercise of this grace is fraught with so many advantages to ourselves as well as to others, that it is astonishing, selfish as we are, that we are not found more in the cultivation of it. Like mercy (an emanation thereof) it is twice blessed. Faith is indispensable, for without faith it is impossible to please God. Read its glorious achievements as recorded in the 11th chapter to the Hebrews. Hope is to the believer's soul, as an anchor both sure and steadfast, and entereth into that within the vail: but these will one day cease, faith will give place to sight, and hope to fruition; but there is that in this more excellent way" which far surpasses the other graces, for charity never faileth," that which possesses a power next to Omnipotent; it disarms revenge of its sting, and lays prostrate the very worst passions of man in his very worst state. "Amor vincit omnia." Genuine love stays not to ask, "Am I my brother's keeper," nor is it at a loss to ascertain "And who is my neighbour;" but casting its benignant eye around, it perceives wretchedness and woe in various forms, and proceeds to alleviate the one, and mitigate the other as opportunity offers and ability serves. The cause I knew not, said Job, I searched out; and thereby the blessing of him that was ready to perish came upon him. And, although it is compelled to say, with Doddridge, "But feeble my compassion proves, And can but weep where most it loves;" still it is not weary in well doing it is not discouraged by difficulties, intimidated by dangers, or deterred by ingratitude; but presses forward, and "feels a heaven in all it does." "Whoso hath this world's good, and seeth his brother hath need, and shutteth up his bowels of compassion, how dwelleth the love of God in him." Nor is it indifferent to the eternal welfare of others. It reads, "O Israel! thou hast destroyed thyself, but in me is thine help found;" and, viewing the whole human race as sunk in one general ruin, and as all standing in need of the "common salvation;" it hastens to their relief, by devising plans to lessen the sum of moral evil in the world, and rescue men from eternal misery. It perceives that the "old serpent" has inflicted wounds on every soul, and it administers the "balm in Gilead," points to the "Physician there," and applies those leaves that are for the healing of the nations. Having done this, it prays to Him who alone can give the increase, that he would shed abroad his love in every heart, by the power of the Holy Spirit. Secondly, in reference to the church universal. Would that we were justified in adopting the language of Paul, "But, as touching brotherly love, ye need not that I write unto you;" for instead of an exhortation to its continuance, we, in many instances, look in vain for its existence, even among those who profess to be followers of Him, who loved us, and gave himself for us ;" and hath left us an exam. ple that we should follow in his steps. To see those who are out. wardly "one in Christ Jesus," heis together of the same promises, and travelling to the same eternal home, refuse to discharge the reciprocal obligations incumbent on them, and even "bite and devour one another," is a sight that might make an angel weep. "If I love not my brother whom I have seen, how can I love God whom I have not seen." He who is the "faithful and true witness," has declared " 'By this shall all men know ye are my disciples, if ye love one another." Surely the persons of whom we have been speaking, must want one of the most unequivocal evidences of having passed "from death unto life." There are some who profess themselves Christians, whose tempers are nevertheless so morose, whose manners are so repulsive, and whose conduct is so overbearing, that it is a piece of self-denial, and requires a continual watchfulness to keep on friendly terms with them; however, as even such cannot be supposed to have offended" until seventy times seven," it remains obligatory on their brethren to "abound in love yet more and more in knowledge, and in all judgment." There are others so prejudiced, as to refuse to worship with their brethren; or so opinionated as not to co-operate with them in plans of usefulness, because they did not happen to originate with them; or because there may be those engaged therein who have done them a supposed, or it may be, a real injury. But, shall the enemies of Jesus merge all their differences, and cordially coalesce to do evil? Shall a Herod and a Pilate forget their animosities, and unite to arraign, contemn, and crucify the "Lord of Life and Glory," and shall not his disciples "learn to be kind one to another, tender hearted, forgiving one another, even as God, for Christ's sake, hath forgiven them?" If there be, therefore, any consolation in Can answer love, and render bliss secure." And what an imposing sight would the churches of Christ" present, did but their members walk in love towards one another; and were but each individual willing to make sacrifices for the good of the whole,-where nothing is done through strife or vain glory, but in lowliness of mind each esteeming another better than himself. "The fellowship of kindred minds Is like to that above." And what a different aspect would the world exhibit, did but this principle universally prevail; or did we in all cases but do unto others as we would they should do unto us. "And now abideth faith, hope, charity, these three, but the greatest of these is CHARITY." Amen. Salisbury, Sept. 25, 1824. G. S. an evil, by introducing another far greater evil, both in its nature and in its consequences. Surely the state of those churches is not to be envied, a majority of whose members are incompetent to judge of the qualification of new members; it appears to me a very serious reflection upon our churches, to sup pose this a case of probable occurrence. I wish this suggestion may not arise from a mistake in "An elder's" mind, with respect to what cations of church members. To are the real, indispensable qualifideprive any of the members from voting on these occasions, is extremely unreasonable and unjust, as well as dangerous in its consequences. Who is to draw the line of distinction between competent and incompetent judges? By what law is such a distinction to be enforced on the one hand, or borne on the other? but "an elder" has confessed his ideas to be mere matter of opinion, but, surely something more is necessary than matter of opinion, on a subject so intimately connected with the peace and order of Christian churches, as the introduction of new members. "An elder" would exclude those members from the privilege of voting on church affairs who have been recently added to our churches, is it not a wellknown fact, that some of our young people and young members too, are better acquainted with the laws and discipline of Christ's church, than Some of those who have been long standing in a profession of Christianity. How would he act in some of our newly formed churches, where all the members are recently converted to the faith-(but it is not my intention to examine "An elder's" statement at present, though he may possibly hear from me again upon the subject.) I proceed to copy the observations that I have had by me, for some time, on the subject, if they are thought worthy time: thus many are made sorry, a place in the Magazine. I shall propose three questions for the sake of answering them? 1. What is required of a person as a qualification for baptism? 2. What is necessary in order to church fellowship? whom Christ has made glad. Many are prevented from doing what they know to be their duty. In such cases, I have sometimes asked for New Testament precedents, and have received for reply, "It is the custom of our church." But we ought to have a thus saith the Lord, 3. What connection have these for the articles of our creed and the with each other? It is universally admitted, in our Baptist churches, that a credible profession of faith in our Lord Jesus Christ, is essential to a candidate for baptism. We find none in the New Testament baptized without it. On this point I need not en large. A question connected with this subject is, Whether any thing more than a confession of faith is necessary? To which I reply, If a person be a believer in Christ, he may, and ought, to be baptized, on application to a proper person; as soon as he confesses himself a believer. Another question is, To whom ought this confession to be made? I answer, To the person who is to administer the ordinance to the candidate. I mention this, because it is the custom of some of our churches, to have every candidate for baptism brought before them, to be examined by them; that they may dictate to the minister who he ought to baptize, and who he ought not; and it not unfrequently happens that genuine believers in Christ are prevented from being baptized in his name, because the church which examined them have not been satisfied with their views of certain doctrines, or they are deemed not sufficiently informed with respect to their peculiar views of divine truth; or, perhaps, their experience does not rise to a certain standard, they are a little too legal, or they have not been long enough acquainted with divine things, they must, therefore, stand over for a rules of our practice, " to the law and to the testimony." Did Philip take the eunuch to Jerusalem, or to any other place, that he might be examined by the church? Did he submit his case to their judgment, in order to know if he were a proper subject for baptism, or not? No: he was too well acquainted with his Lord's commission to hesitate, and on the authority of that commission he was bound to baptize the eunuch as soon as he had a confession of faith from his lips. Nor did that confession extend to a relation of his experience, nor to his doctrinal sentiments, but simply to his view of Jesus Christ. "If thou believest with all thine heart, thou mayest." To which the eunuch replied, "I believe that Jesus Christ is the Son of God," and on that confession (the sincerity of which he had no reason to doubt) he was baptized, Acts viii. 37, 38. Before what church was Saul of Tarsus brought, in order to give an account of his experience that he might be baptized? As soon as Peter was convinced that Cornelius and his friends received the record of God concerning his Son, they were baptized. Nor did the three thousand Jerusalem converts stop to relate their experience before they were baptized in the name of the Lord Jesus. Nor do we find a single instance in all the New Testament, of persons being requested to relate the dealings of God with their souls, in order to be admitted to the ordinance of baptism. If a minister |