cannot but feel regret, when we hear Martha indirectly blaming the Saviour for not coming to Bethany, when they sent him the distressing news; but we admire her faith when she expresses her confidence, that whatever prayer he should present would be granted; and we should have been still better pleased, had she felt the persuasion that he could raise her brother. But there is much ignorance, and still more unbelief, in the hearts of even the best Christians. How lovely does the conduct of the Saviour appear when he condescends to instruct her in the doctrine of the resurrection, and unfolds the glory of his character to afford her consolation. We admire his conduct in calling for Mary,-in immediately, on entering the town, enquiring for the place where the body of Lazarus lay,-and we weep with him as the tears flow from his eyes on the remembrance of the bitter effects of sin, in putting an end to social happiness, destroying the human franie, and ushering the race of men to the solemn tribunal of Jehovah. So universal is the reign of death, that even the righteous must submit to his stroke. But they shall rise again," Death, the last enemy, shall be destroyed," and those who have felt his grasp shall rise triumphant from the tomb, to die no more. Jesus, the kind and compassionate Saviour, whose tenderness for the mourning family even the Jews are compelled to admire, walks with Martha and Mary weeping to the grave, where the corpse had been interred for many hours. He commands the stone to be removed from the entrance to the tomb; to this proposal Martha objects, as she could not bear the idea of looking on the face she once loved, now that it was in a state of decomposition. Jesus has compassion on her infirmities, forgives the impropriety of her conduct in opposing his wishes, and shews his dignity, and his power over the invisible world, by commanding the dead man to come forth. The order is instantly obeyed: Death, who had so long detained Lazarus as his prisoner, lets go his hold, and a proof is furnished that Jesus is indeed "the resurrection and the life.” What affection did the Saviour thus manifest towards a family who had been eminently devoted to his service! How unexpected the miracle he thus performed, and what joy would fill every heart as Lazarus was restored to his fond and affectionate sisters! Nor must we omit to remark the authority with which the miracle was performed. It was done in his own name, and by his own power; and it so strikingly exhibited the infinite superiority of his character as to constrain many of the Jews, who had gone from Jerusalem to Bethany to sympathize with the mourners, to believe on him as the promised Messiah. It is not unworthy of remark, that though the Saviour well knew the spot where they had laid Lazarus, yet he enquires for it of Martha and Mary, and though he possessed the power of Omnipotence, he commanded the stone to be removed from the sepulchre by human agency; in all this he intimates, that he never works a miracle where it is not necessary, and that, in the bestowment of his favours he expects his people to use the means that are conducive to their attainment. Besides, he might mean, that their expectations should not be too highly raised, that the glory of the miracle might appear so much the greater. The gratitude of this family, on being restored to their former enjoyments, after they had been separated from each other by death, would be unbounded. Of their fu ture conduct we know but little, except that Lazarus was called to suffer persecution for the sake of his Lord, and that Mary shewed the warmth of her affection and gratitude by the purchase of a very expensive ointment, with which to perfume the feet of Jesus, carefully wiping them with the hair of her head. But what was the happiness of this family, however great, compared with the enjoyments of the people of Christ, when they shall all be released from the dominion of death, and shall rise in triumph from the grave? Then, indeed, the whole family of God shall assemble to part no more, but dwell for ever, with Jesus, enjoying his favours, and singing his love. For he who cried to Lazarus, Come forth, It is impossible to have read the Folkestone. peo. J. B. On the Admission of Members. To the Editor of the Baptist Magazine. SIR, it is the uniform practice to require, I am pastor of a church, in which from persons applying for communion, a confession of the principles of their faith, and an account of their religious experience; nor do I consider this an assumption of legislative authority on the part of the church, nor an infringement of Christian liberty, as regards those who are desirous of becoming members! For any dissenting writers to have placed a requisition of this kind upon the footing of rites and ceremonies imposed by Established National Churches, is, to me, very extraordinary! I have hitherto thought, that many circumstances, in relation to public worship and discipline, must be governed by general scriptural "Let all principles: such as, things be done decently, and in order;" "Do all things without murmurings and disputings !"t "Without preferring one before another, doing nothing by partiality." But, if it be not a rule to require from all persons an account of their principles and experience, previously to their becoming members of a church, how will it be possible to avoid the appearance of preference and partiality; or how will murmurings and disputings be prevented; or decent order be pre served? The circumstances to which I have referred are, the time when we assemble ourselves together on the Lord's-day; the day when we commemorate the Lord's Supper; or the weekly-services for prayer or preaching which are attended to:-concerning these, and various other observances, we do not look for specific directions in the scriptures: they means it thinks proper for the admisare matters of human regulation, sion of members; I most sincerely and are adopted for mutual accom- deprecate the introduction of even modation. But would any church written experiences; as I feel perpay such regard to the caprice of suaded, that the members who coman individual, even if they pleaded pose the church, will be deprived conscience for it, as to agree to alter of the feast of gratification which or to give up such meetings? Or, they often enjoy, while they attend would they receive any person into to those who say, "Come hither communion, who did not, tacitly or all ye that fear God, and I will verbally, agree to observe, to the declare what he hath done for my best of his ability, all the meetings soul?" But, should any of our appointed by the church? An ob- churches submit to this, they will jection to regard these, by a candi- surely never consent to being dedate for church-fellowship, would prived of their suffrages; that inafford proof of the want of modesty and decorum, and would be a poor pledge that the peace and prosperity of the church would be promoted by such an addition! For every person, then, to be required to relate his, or her experience, and to avow their approbation of the doctrines professed, is a necessary regulation to secure two indispensable objects: viz, that acquaintance, on the part of all the members, with the principles and experience of the candidate, which is essential to constitute Christian communion; and such an appeal to the assembled members as will secure their SUFFRAGES, and ascertain the opinion of the majority! Let these two objects be scrupulously preserved, without which the congregational order of our churches cannot be maintained, and I feel comparatively indifferent as to the particular manner in which members are received to fellowship. A church is competent to adopt any regulations upon the subject, which are not incompatible with fundamental principles; but it is at its peril that these are invaded, and much more So, if they be destroyed! Whilst, however, I admit the right of a church to employ whatever alienable right of voting, which each member possesses: and, which was exercised by those who composed the Church of Jerusalem, when Saul applied for fellowship! If ever the time should come, when the pastor, or the pastor and deacons of our respective churches, should take the matter into their own hands, as to the admission of members, and the people have nothing to do, nor any opportunity of giving an effective opinion on such a subject; there can be no doubt, but that the torpor and inanity, which is so visible in some other communions, will soon pervade the Baptist churches: an event, which every one who wishes their increasing spiritual and evangelical prosperity, will most ardently and sincerely deprecate. London, Dec. 22, 1824. QUERIES. IOTA. 1. What is the origin, and what the utility of funeral sermons? 2. What are those reasons that will justify a pastor in refusing to preach a funeral sermon for any member of his flock? 3. What is a scriptural call to the work of the ministry? 248 Miscellanea. MENNONITES. LETTER, No. V. Alkmaar, Sept. 20, 1820. I left Zaandam Tuesday morning fast, having availed myself of a vessel in the act of passing the Sluice, to go up the Zaan, and arrived here late the same evening. I directed my steps first, the morning after landing, to Mr. Ysenbeck's, the Mennonite minister in Alkmaar. Unfortunately, however, he was from home; but I learnt from Mrs. Y. that my circular had been received in her husband's absence, and that, without him no steps had been taken in the business which I had come upon. After a little introductory conversation with Mrs. Y., she conducted me, at my request, to the house of one of the senior deacons, a Mr. Jan van Baas. Though a stranger, and come upon an object, as yet to him, nearly as strange, he received me kindly; but, finding him at a busy moment, I proposed to call again an hour afterwards. He was pleased with this, and it was settled so. The intervening hour was passed at Mrs. Y.'s, who regaled me with a cup of coffee in the Dutch style; whilst I occupied her attention with reading the circular, and with stating further particulars concerning the Mission, and plan of my journey. The hour being expired, I rose and returned to my appointment; leaving Mrs. Y. to her own reflections upon what had passed between us, upon this new subject. My interview with Mr. and Mrs. Baas was not a short, or an uninteresting one. They both appeared considerably taken with the account I gave them of the Mission; he, however, the most so. We did not separate without some assurance being given, on the part of Mr. B., that he would move in the business, and also give it further publicity out of the range of his own religious denomination in the place. He once thought, indeed, of bringing his brother deacons together, previous to their minister's return: he followed, however, the advice I offered, which was, to defer it till Mr. Y.'s return. I went with Mr. B. to see their meeting, which, like all the rest, I bad hitherto seen was plain, neat, clean, and commodious. Their church, I am informed, is composed of not more than fifty members, not the one-third of what it once was. But learning from Mr. B. that there was another of their churches in a neighbouring village called de Rijp, I lost no time in setting out for it. The name of its minister is Persijn, and the number of his flock is about one hundred and eighty; among whom, as in their sister church at Alkmaar, there are not many rich or mighty. So far as concerns Mr. P. I find him of rather a Missionary spirit. As to his flock in this particular, the subject of Missions being, as yet, so new to them, he could not pronounce either way. It should, however, receive his countenance. This visit to the Rijp brought me into contact with a Mr. Bonne, a member of the Rijp church. With him I went also pretty largely into the subject of our Mission, and other topics connected therewith. In this conversation Mr. P. bore his share. Upon him, as well as Mr. B., I did not fail to do what I could to press the importance of the good work among the heathen. What the future results of this seed of information, sown in the Rijp may be, time alone will determine. I, however, hope for the best. Besides that of the Rijp, there are other Mennonite churches around Alkmaar, with whom the friends just mentioned will communicate, and to whom they will also pass circulars. It was so late as midnight, when I landed at Alkmaar. This arose from strong contrary breezes we had to encounter on the passage; but a gentleman of the place, whose acquaintance I had made in the vessel, conducted me from the harbour to a comfortable. inn, and by that means relieved me from every concern on that head. This act of kindness he followed up by ano ther, in sending one of his sons the next morning to the inn, to direct me any where I wished to go in the town, knowing I was an entire stranger, and further invited me to a friendly cup of tea, which invitation I availed myself of before I left the town. My young friend and gnide I found very amiable and intelligent. He gave me a very interesting account of the famous canal set ou foot by Buonaparte, with a view to open a direct communication between Amsterdam and the Helder, and thereby to avoid the dangerous and expensive navigation of the ZuyderZee; he gave me also some anecdotes of the English army, which, under General Abercrombie, lay formerly encamped in the immediate neighbourhood of Alkmaar. I hope soon to write you again from Horn, for which place I proceed today, God willing. Meantime, pray for me; and in all your approaches, in public or in private, to a throne of love, make it, I beseech you, a special article in your petitions, to implore the Lord of Missions to awaken, and that right early, a deep and never-ceasing interest in the hearts of our Mennonite friends in Holland, for the good work among the poor heathen. I am yours truly, W. H. ANGAS. impiety. Few men are exceedingly wicked all at once; but find the path of vice leading them from bad to worse. Let him that now adopts the maxims of the world, and follows the advice of wicked men, take care; for if the grace of God prevent not, he will, ere long, sit in the company of those who scoff at the ways of the Lord, and even take the chair and preside in the assembly of the wicked. JOB VI. 15. "My brethren have dealt deceitfully as a brook, and as the stream of brooks they pass away." A weary thirsty traveller in a wil derness, knows full well the literal meaning of this text. He hears of a brook a few miles distant, and receives the information with much satisfaction; he hastens to the spot; but how mor tified and disappointed must he feel. when he finds the brook dried up! and particularly so when he observes the channel in some parts still damp, thereby intimating that it has but lately disappeared. Suppose afterwards he falls in with another brook, and drinks with pleasure of its refreshing water, and expects future supplies by travelling along its banks; but, probably, before the day's journey be half finished, the stream loses itself in sand, to appear no more. The passage forcibly expresses such an occurrence, by speaking of the brook as dealing deceitfully, by raising ex Familiar Illustrations of the sacred pectations which it does not satisfy. Writings. No. V. PSALM 1. 1. "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful." To a careless reader of the inspired volume, there may not appear any thing particular in this passage, but to one who attentively considers it, there is something very striking and instructive. It clearly marks the different stages of a life of sin. To walk in the counsel of the wicked is to adopt their maxims, and to follow their instructions; to stand in the way with sinners, denotes fellowship and familiarity with them; and to sit in the assembly of scoffers, is to attain the last degree of VOL. XVII. JOHN CAMPBELL. JOSHUA X. 24. "And it came to pass, when they brought out those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them.” This passage received a very striking illustration a few years ago, in an expe dition to Algiers. After the close of the negotiations had been protracted, by the Dey refusing to give up two Spaniards, he at length consented, observing to his Divan, "His foot is upon my neck, and what can I do?" shall be ministered unto you abundantly, 2 PETER I. 11. "For so an entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ." Y |