"Christ has significantly said only,-On thee will I build, oxodoμnow-not found, BEMEλwow. A man can be the first building-stone upon the foundation of God, and in so far himself a foundation, but not more. As a section of the church of Christ rests upon a preacher or missionary whose natural qualifications and new nature together were ordained for this, so upon the apostolical labours of Peter was the whole at first built. But such a foundation-stone is for this reason no head, no prince and ruler over others, or over the entire house, for it is built on his ministry, not on his commands. (1 Cor. iii. 5.) In the Gospels, the Acts of the Apostles, and the entire New Testament, there is no trace to be found of such a supremacy, but the contrary indeed everywhere. In Acts vi. the twelve called together the multitude of the disciples; Acts x. 47, Peter asks permission from the inferior attendants who were present, as at chap. xi. he vindicates himself before God and man by a 'What am I.' In chap. xv. he takes the first word, but James gives the judgment, which the apostles and elders, together with the whole church, sanction by the Holy Ghost; 2 Peter i. 16, iii. 2, he speaks by we with the other apostles, as 1 Peter v. 1, he is only a fellow-elder; Gal. ii. he receives a rebuke from the reformer Paul. Shall we still further show here in a few words, which are not at the present time superfluous, how the Papists, with their Peter, are overthrown, if they will only read the Bible, and let it be read? Already has Christ himself uttered a sharp prophetical word, as against idolatry towards his mother, so against the false father on earth over the equal brethren. Matt. xxiii. 8, 9; afterwards Peter must needs testify in the Scripture against almost all the principal parts of the Papacy. Against lordships over the church, 1 Pet. v. 3, 4; against a separate priesthood, chap. ii. 5-9; against assumption over a civil magistrate, ver. 13-17; against silver and gold, and shameful gain, Acts iii. 6; 1 Pet. v. 2; against unbecoming marks of honour, and slipper-kissing, Acts x. 25, 26; against infallibility, ver. 34; against celibacy, 1 Cor. ix. 5; against all righteousness by works, in harmony with Paul, Acts xv. 10, 11; 1 Pet. i. 13," &c.— Vol. II., p. 342. In expounding the prophecy contained in Matt. xxiv. and xxv., Dr. Stier contends, in avowed opposition to Newton, against the limitation of the words to two events, the destruction of Jerusalem and the final judgment. In his view, there is distinct allusion to a first, second, and last coming. The first, the destruction of Jerusalem; the second, the appearing of Christ's kingdom, and the gathering together of the elect; the third, the general and final judgment. He regards the parables of the faithful and wise servant, the wise virgins, and the faithful servants, as illustrating and confirming the belief in Christ's second coming. This we firmly believe; but not in the sense given by Dr. Stier. The second coming is the only and final coming of Christ, as we understand the scriptures; and to make these three parables, with their lessons on wisdom, faithfulness, and self-consecration, refer to a time short of that, is, we would submit, to rob them of their impressiveness and power. One other quotation is all that we can give. It is part of an exposition of Luke ix. 62, "No man having put his hand to the plough, and looking back, is fit for the kingdom of God." : "It has been said that the Lord makes use of the proverbial saying about the plough, because on the man's request, there immediately occurred to his mind a similar request of Elisha, 1 Kings xix. 19, whom Elijah found and called when at plough. It may be So although the circumstances alluded to are the reverse of those in the present instance. Elisha was called away from the plough, this man was called to another plough. But though the Lord took occasion from this history to use this proverb, yet he must have a reason which led him to compare the call to the kingdom of God with the call to the plough the figure must have meaning and truth in itself. We certainly are not wrong if we view it generally in connection with labouring in the great harvest, (chap. x. 2.) and further suppose that the Lord speaks here of ploughmen instead of sowers, (the department of whom belongs certainly to the great husbandry of God as well as that of the other,) because he desires to direct attention to the earnestness and anxiety which should characterize the careful labour peculiar to the first period when the foundations are to be laid. It is the intention of God to say this to man: In the kingdom of God there are certainly not mere pleasure and refreshment, not only easy and quiet work, but above all things, and at every sowing, a vigorous labouring at the plough-confessedly a work of the severest kind. Labour within ourselves, labour on others; ever and anon the labour of repentance and self-denial, something new to plough, that there may be no sowing among thorns, (Jer. iv. 3); it is ever necessary to break up the fallow ground of the world, before we can plant anything that is good. For this work there is needed a strong arm and foot, and also immediately and especially, undivided attention, and there must be no such thing as looking_back, for whoever looks back from the plough will make no straight furrows. The βλεπων εις τα οπίσω, here alluded to, is not altogether such a looking back as that of Lot's wife, who looked back in absolute unbelief; and still less is it the turning round and going back of 2 Pet. ii. 22; but of these, however, may, shall, and must proceed from it, unless we cease from the habit of looking backwards, from that attachment to what is behind us, which throws all our work into confusion, and arrests our progress. Besides-and this is the immediate sense of these far-stretching words-whoever at the very beginning puts forth his hand, and does not look straight forward to the plough which he has laid hold of, (but looks round upon his village and his flocks,) is not fit for the work. Thus we have a repetition of the warning, given at a later period, in the middle of the great work, and after the full vigour of the first zeal was over: Withdraw not thy hand; look back only sometimes, and thou shalt soon make wretched, crooked work; thou wilt also stand still altogether; yea, thou wilt stand at the plough as if thou wert working, but thou art not working at all-not cutting into thine own heart, or into the heart of any other man. In the end it will come to this, that thou wilt throw away the plough, and return to thine own dear house, and sit down at thy former table."—Vol. III., pp. 482–3. We owe an apology to our readers as well as to the publishers of this admirable work for our delay in noticing it. Both will see that that delay has not been occasioned by any doubt in our mind as to the excellence of its aim and its spirit. Three more volumes complete the translation, two of which have already been issued. We are happy to find that Messrs. Clarke have had such unprecedented demand for "Stier on the Words of the Lord Jesus." There can be no better proof, one would think, that the piety of Britain is yet sound at the core. "THE COMFORTER," or Joy in the Holy Ghost. A word to the restless. London: Nisbet and Co., Berners Street. THIS is a very thoughtful and earnest book. "To anticipate, in answer to prayer," says the author, "any special illumination of the intellect, (except under miraculous, and therefore temporary conditions) is an enthusiasm which soon becomes fanatical: it is a delusion that begins with the indulgence of the imaginative, and frequently ends in inflaming the malignant passions. But to expect purity, love, and joy, as the fruit of mysterious union with the exalted Redeemer, is only to obey a divine command, and to claim a promised blessing." This may be regarded as the centre principle in the book. THE OBJECT OF LIFE. 12mo. cloth, pp. 250. Tract Society. THIS is a very suitable present to put in the hands of the young when they first begin to look out on life. The wood engravings are, we believe, by John Gilbert, a sufficient gurantee for their excellence. GILBERT GRESHAM: an Autobiography. 18mo, cloth, pp. 184. Tract Society. A work designed to show that unsanctified prosperity is a curse. The story is well told, and not to be read without hearing the words of Christ ringing as a refrain in your ears-"A man's life consisteth not in the abundance of the things that he possesseth." Correspondence. THE ACADEMY. To the Editor of the General Baptist Magazine. DEAR SIR,-Being a plain and unlearned man, I was much perplexed to make out the meaning of "Obscurus" in his remarks respecting our "weather beaten" vessel the Academy, especially as he alludes to its being slain with the sword, torn by dogs, &c. Permit me to say I have read with much interest Mr. F. Stevenson's remarks, and I sincerely hope some such plan as propounded by him will be carried out. It appears to me, THIS, with the appointment of a Classical Tutor resident at the institution, and our much esteemed and venerable friend Mr. Wallis, to retain the Theological department, would meet the views and enlist the sympathies of the Churches in general. Hoping such an arrangement will be made as will carry with it the united feeling of the Connexion. I remain, January 10th, 1857. Very sincerely yours, A GROWER of Corn. HELP FOR GRANTHAM. To the Editor of the General Baptist Magazine. DEAR SIR,-I have but just seen the Magazine for December, so was not aware of the recommendation of the H. M. Committee concerning Grantham soon enough to write to you earlier in the month. It gave us pleasure to know we are thought of sometimes in your meetings, and it will gratify us much if some of our Churches would assist us in the way recommended, or if not possible to do all, if they would do part, and spare their minister and we endeavour to pay expenses, that would be better than no help. We do occasionally see the faces and hear the voices of some of them to whom we feel greatly thankful. The Revs. Gill, Mee, and Phillips, P.B., have preached for us on the Sabbath-day, and the Rev. H. Hunter has visited us in the weekday, and will visit us again on New-Year's-Day. But our chief sources of help have been the Itinerant preachers of Stoney Street and Mansfield Road, who have very kindly preached for us nearly every Sabbath since our minister left us, very acceptably too. If you would express our wish that those Churches who can help and willwill inform us as soon as possible, you will oblige, it will save us a deal of trouble, (and some of us have plenty to do) and I hope be the means of much good. Yours truly, Grantham, Dec. 23, 1856. ON RECEIVING MEMBERS. W. ALDRIDGE. To the Editor of the General Baptist Magazine. DEAR SIR,-I was thinking the other day, I would send you a few lines on the conduct of churches and church members which has come under my notice. I recollect some years ago writing down in my own mind a few of the incon sistencies prevalent in some of our churches, and as the impressions have never been erased, I thought I might with safety to myself transfer a few of the lines to the Magazine. I shall on the present occasion refer principally to members of our churches who have, in the providence of God, removed their residence from one locality to another, and who have received honourable dismissions and recommendations to sister churches in other parts of the kingdom. As this is frequently the case a word or two on the subject may perhaps with propriety be offered. The first circumstance to which I will direct attention is that of a family who had removed to a town which I shall not mention, and became united with one of our churches, and attended regularly the means of grace and filled up their places in the church as they had previously been accustomed. They went to the chapel for months and but seldom did any of the members acknowledge them. Now this to me seemed very strange. How pilgrims bound for Canaan could cross each others path, walk on the same road and not even speak to their fellow travellers by the way, appeared to me most extraordinary; but I afterwards found out the secret. The persons who conducted themselves in this way, seldom or never attended the church meetings, or they would have heard the names of these dear christian friends introduced to the church, and their letters of commendation read; the neglect of which accounts to a great extent for their want of sympathy towards these comparative strangers. A TRUE FRIEND OF THE GENERAL BAPTIST CONNEXION. REV. J. G. ONCKEN. To the Editor of the General Baptist Magazine. SIR,-We request the insertion in your columns of the enclosed copy of a resolution adopted by the Committee of the Baptist Union on the 8th instant in relation to the appeal now in progress in this country by the Rev. J. G. Oncken, on behalf of the German Mission. Your kindness will oblige, Yours faithfully, December 20, 1856. EDWARD STEANE, -SECRETARIES. Resolved, That this Committee give to their beloved brother, the Rev. J. G. Oncken, a most cordial welcome, and express their unfeigned sympathy in those urgent necessities of the German Mission which have occasioned his present journey. They earnestly commend his appeal to the kind and liberal regard, not of the members of their own denomination only, but to that of all lovers and promoters of the gospel of Christ. QUERY ON THE REMOVAL OF MEMBERS. If a member remove to a distant locality and wish to join the church there, which is the most orderly course for him to pursue: To apply to the church to which he belongs for a letter of dismission; or to apply to the church he wishes to unite with, that they may seek such a letter of dismission? J. C. S. Answer. The question is open for discussion. We have known both modes to be adopted; though to us it appears most natural for the church to which a person belongs to give at his request a letter of dismission.-ED. Obituary. MRS. FACON BLAND was the daughter of W. B. Jackson, Esq., Bideford, Devonshire. Whilst young, she went to visit an elder brother in Manchester, where she was married to Mr. Manourie, a retired officer, whose melancholy death-bed (two years after) was the means of leading her to enquire seriously into those things which make for peace. She was united the second time in marriage, to F. B. Bland, merchant, of the same place; and, while providence spared them to each other, they both became anxious seekers after salvation. They attended the faithful ministry of the late Rev. T. Roby. Called to experience a loss more severe than the former one, she determined to remove with her family of six children into Lincolnshire, away from these scenes of sorrow. She was united in christian fellowship with the Independent church, under the pastoral care of the Rev. W. Wright, whose ministry proved a great blessing to her. In the providence of God she was called to reside in 1851, at Wimeswold, where hearing the Rev. J. Lawton preach on believers' baptism, she resolved (though delicate) to plunge into the liquid stream. In July, 1855, she left home to visit her relations and recruit her health. The first few weeks she was in good spirits, saying, she should return home quite well: but the day she was expected home, her daughter was summoned to her son-in-law's at Stamford, to administer to her dying moments. She found her suffering from inflammation of the heart, but still hopes were entertained of her recovery. The calmness and gentleness of her spirit at this time afforded all advantages to the various processes resorted to by her medical attendant, but no earthly means could ward off the approaching crisis. Three days before her death, she realized the solemn fact herself, and said to her daughter, "You must give me up, and I wish to talk to you while I am able," when with calmness she told me all her wishes. To a relative then present, she said, "do meet me in heaven." As to her own state of mind she said, with emphasis, "I know whom I have believed; God gives me perfect peace. I regret painfully my want of more love to him." She had dreaded death, and used to say, "I hope I shall have grace to die with." Her request was delightfully answered. There was no consternation at the last hour, no dread, but a full confidence in Christ and hope of glory. She looked at her beloved daughter with unutterable tenderness, as if she had yet something to communicate, and said, "do" the remainder was inarticulate; but then, and it could be no deception, such a radiance came over her countenance as if, when intercourse with earth had ceased, the ascending spirit, ere yet it quitted its hold of the body, had impressed its own bright image upon those features which were about to become still, cold, and motionless in death. So that even after the heart had ceased to beat, the features of the countenance settled down into a smile, making even death itself lovely to look upon. Beloved mother!happy-glorified spirit! thou art gone to that region where the sufferer's tears will never flow, and where "the days of thy mourning are for ever ended." She died on the 13th of October, 1855, aged 58, and was brought home and interred in the Baptist chapel yard on the 19th. Her death was improved the following Sabbath by her valued Pastor, when her four surviving children were affectionately addressed and sympathised with in their loss. Stricken, smitten, and afflicted, Try me till no dross remaineth; |