eternity, unless he can unreservedly their appreciation of all his wisdom

·

and power, in all his works, and words, and will; their boundless satisfaction in finding that all he has, and allbeis is theirs for ever; that indeed they are the actual Heirs of God, and joint Heirs with Christ.' The man who perceives this, may well love God for

trust him? How can he thoroughly love and trust him if he is not quite sure that his very nature is love; and that that eternal love is guided by infinite wisdom and sustained by infinite power? What idea can he form of infinite wisdom, if it does not include unlimited knowledge and therefore fore-making this the End of all his creation, knowledge? What wisdom or good- all his purposes, and all his proness would there have been in forming vidences; to such a man, God's prea universe, without a plan, without a destinations are unspeakably sweet. purposed end, worthy of God himself, How precious also are thy thoughts and purposed means worthy of such an unto me, oh God;' Psalm exxxix. 17. end? If therefore, the Bible had not But then, what is election-personal even contained the words purpose or election from eternity? For election, predestination, the things meant would as we have seen, means the taking of soon have found their way into the some, and leaving of others. Now it mind of a man prostrate before his has, alas, been very generally supposed maker. A doubt as to the existence that God designed and elected some to of such a plan; or as to that plan being holy happiness, and not others. Two filled with unlimited goodness; or as friends of mine believed this, that God to that goodness including him in its eternally loved some and not others, eternal embrace, would render perfect that Christ had died for those, but not love towards such a being impossible. for these. One of these friends, M.K, after some anxiety, and many efforts, arrived at the comfortable conclusion, that his piety, and his impressions, emotions, or 'frames,' both painful and

And then, the other table of the law, 'thou shalt love thy neighbour as thyself,'-leads him to enquire, ‘Does my maker love my neighbour as he does himself? if not, where is his good-pleasant, were such as to afford eviness? if he does not, why should I? Am I called on to be better than my maker?'

What then is this End designed by Infinite goodness, love and wisdom? The glory of God, says the latter, so says Jonathan Edwards, and I say the same. But let us rightly understand the phrase; else I fear we shall not love God for it; if we do not see infinite love in it, we shall not love it with all our heart, and soul, and mind, and strength. And if we do not love the end God aims at, we certainly do not love God himself. The latter well says, it would be wrong in us to do things for our own glory (p. 43); but I am not satisfied with the effort it makes to justify God in doing so. By the Divine glory, then, we are of course not to understand his essential gloriousness; but the perception of his beauty, and excellency, by his intelligent creatures; that is, their delighted admiration and overjoyed relish of his love; and their endless and ever. increasing happiness, in the contemplation of all his perfections;

dence that he was one of the Few. This was enough for his narrow heart. He was safe, and all was right. As to his neighbours, he was sorry for their state, but as it was God's will to leave them, it would not do for him to com. plain; and whatever sorrow he had for them, he could not attribute it to the Spirit of God, and therefore it could only be the remains of a carnal affeetion, which he must mortify. His friend, L. P., attended the same ministry and believed the same doctrines. He bumbly hoped he was also one of the elect; but his dear old father was not pious, nor his kind aunt G; nor was his wife's religion as it should be; and his own younger son was worse than careless. L. P. was therefore far from happy. His creed did not make him happy. His creed prevented him from being happy. He believed, alas, that personal piety was the only evi dence in the world of God's love to any one-and that evidence was wanting in those, for whose happiness he was principally concerned. He tried to pray for them, he could not help it; but he

Correspondence.-Scriptural Election.

417

could not pray in faith; for he knew | but everything for the well-being of they were either eternally elected or others. This is the actual constitution not; and prayers could not alter the of everything made by the God of fact. His friend's logic did not appease love; this, therefore, is also the prinhis disquieted heart; nay, his unsym- ciple of his plan, predestination and pathizing apathy rather shocked him. election. It could not be otherwise. The effect of their creed on these two And instead of revolting at it, or hidmen, was, that M. K. with intensified ing ourselves from it, or deriving from selfishness loved a partial God, and did it a lesson of selfishness, our heart not love his neighbour as himself; leaps with joy to believe this truth; and that L. P. was by his love for his and our whole powers are animated to neighbour hindered from loving his answer the benignant intentions of God. It produced in one a wrong our loving Creator. We feel that none happiness, in the other a wrong un- of us liveth nor ought to live to himhappiness. Their creed, thank God, self, and none of us may even die to him. was false. self. Nor shall we have the enjoyment and glory of heaven itself for our own personal comfort only; but we shall be as the angels of God in heaven.' Matt. xxii. 30. And as to them, are they not all ministering spirits?' There is not in all heaven a single cushion for selfishness to sit down on.

And now hear the testimony of Scripture.

Had the great sentiment which stands at the head of this paper become the persuasion of their minds-how blessedly different would have been the results! It would have thawed and burst open the icy heart of the one; and would have filled the mind of the other with gratitude and confidence; and would have stimulated both to devote their whole energies for the accomplishment of the gracious purposes God called Abraham alone. Neh. of the God of love. But is the sentiment ix. 7. Isaiah li. 2. He passed by all the true? Does God choose and ordain rest of the human family, and chose some, for the benefit of others? Let Abraham alone; but not for himself nature, history, scripture, and con- alone, but as a channel of unlimited science reply. The letter asserts it, and endless good, for it was that (p. 43), but I think not with the promi-through Abraham and his seed, all the nence it deserves, nor so as to make its blessed light irradiate the depths and heights of the grand subject we are contemplating.

Nature, then, in all its departments, shows that when an End was to be attained, suitable means were adopted, that is, planned and elected to accomplish it. When God, for instance, designed this earth to enjoy the comfort, beauty, and other benefits of light, he made the vast sun in the sky; but God predestinated it before he made it; that is, he elected certain particles of matter to compose the sun; he passed by other particles, and did not choose them for this purpose. The earth would be very absurd, if it were to complain of not being elected to be the sun, seeing that the sun exists in all its glory for the sake of blessing the earth. The same may be said of every atom in the universe, of every plant, and animal, of every man and angel. Nothing exists for itself;

families of the earth might be blessed.' Gen. xii. 3. Joseph was elected from among his brethren; but it was that he might save them all alive in the famine. Moses was elected, but it was to deliver Israel from Egypt; and Joshua was chosen, but it was to bring them into Canaan. David was chosen by God from among his brethren, but it was to bless both them and all Israel. Solomon was selected from all the family of David, but it was because the Lord loved Israel, that he made Solomon their king. Jeremiah was ordained before he was born; but it was to be a prophet, and therefore an unspeakable boon to the Jews. So before the conversion of Saul of Tarsus, he was a vessel chosen' by the Lord Jesus, but his election terminated not on himself, but on the Gentiles and kings, and the children of Israel,' to whom Christ would through bim impart hissaving name. Acts ix 15. And Jesus, God's elect in whom His

soul delighted,' was 'filled with the Spirit that he might bring forth judgment to the Gentiles,' and be for salvation to the ends of the earth.' Isaiah xlii. Acts xiii. 47. The elect stone, for others to build on; the chosen priest, to put away our sins by

the sacrifice of himself; the elect RELIGION AND RECREATION. 'Prince,'to give repentance to Israel and forgiveness of sins.'

In like manner, the whole Israelitish nation was the chosen generation of God; but it was that they might be a witness for God to all nations; and because they wished to keep all to themselves, and would not even let the gospel be preached to the Gentiles, therefore, wrath came on them;' the kingdom of God was taken from them, and given to us Gentiles.' 1 Thes. ii. 16. Matt. xxi. 43. They were 8 ' vessel to honour,' but for abusing their dignity, are made a vessel to dishonour.' Jer. xviii. Rom. ix. The Christian church is now in the enjoy ment of these privileges. But mind, says the apostle, (Rom. xi. 25. 31), mind, ye Gentile Christians, that you fall not into the same sin of selfishness; lest like them, you be also broken off Remember God's object in cutting them off, was not that they might perish, but that through your mercy they might also obtain mercy!'

Thus in the body, one limb is elected to be a hand, another an eye, another a foot, but each for the benefit of the others; so in the church each member is elected to be a blessing to the rest; and the whole Christian church is elected to be Salt to a corrupted earth, and Light to a benighted world.

Matt. v. 13.

This then is scriptural election, some chosen for the benefit of others. This principle will explain many passages, such as 1 Cor. iv. 7. Rom. xii. 3. &c

But I forbear from enlarging this already large letter; and conclude by observing that personal and eternal Election, thus understood, is as clear, and dear, and practical a truth, as any in the whole compass of the Bible.

To the Editor of the General Baptist
Magazine.

DEAR SIR,-I have read the two letters
which have appeared in our Magazine
on this subject. With many of the
statements contained in them I cordially
concur, especially with those in the
first. But there are some things that
do not commend themselves to my
judgment. I should be very sorry to
say any thing that should tend to
loosen the bonds of Christian disci-
pline, or give countenance to that which
is wrong in the sight of God. But
any one unacquainted with our churches
reading the letter signed Delta, on
kissing in the ring, &c., would conclude
that our young people,' and 'young
members,' and young females,' are a
very unbecoming and disorderly set of
persons.

I don't believe any such thing. I believe that our young people and young members will compare very advantageously in religious knowledge, purity of heart, and Christian activity, with the older people and older

members. I don't like the ob loquy which has been thrown on them. Besides I very much doubt the truthfulness of some of the statements. "Kissing in the ring" appears to be a favourite game of our young people, with its kindred spirits of "hunt the slipper," "turning the trencher," & These games are played with uncommon zest, on all public occasions, in the school-rooms attached to our places of worship.' I appeal to the pastors of the churches, whether such is the fact. I deny the allegation as far as my own church and school are concerned. 'It is common after tea, for the young people to retire to the school-room, and there continue during public worship; and often has the worship been disturbed by the loud and boisterous mirth of the lovers of pleasure, more than the lovers of God.'

Correspondence.-Kissing in the Ring.

419

thoughts with the recreative amusements of youth, it is no reason that other people should. Fastidiousness is not faith, nor is prudishness purity. A man may have a long face, a loose heart, and a lazy life. Great sanctimoniousness can exist with a very little sanctification. Fastidiousness is not any evidence of purity, but the contrary. A fastidious character is one that shews, by excess of delicacy, a real defect and loss of it. It is too delicate to be practical, because it is practically indelicate and corrupt. Hence, in religion, it is a great principle that, to the pure all things are pure.' People who have time to find so much fault with the doings of others, generally do very little practically themselves; they have their eyes wide open, and their ears all alive, but their hands in their pockets. What the church wants, is not fault-finders, but faithful workers, not persons to throw cold water on the efforts of the young members, but those who will sympathize with them in their trials and temptations, and help them forward in the work of life. It is not croaking that the world wants, but courage. It is needful that we throw aside our stiffness, and prudishness, and officialness, and become plain, simple, sincere men, whose manliness is not lost in our religion, but unfolded by it.

Now, I have been at many schoolmeetings, and anniversaries, but I have never met with such an example of indecorum. I have known some of the teachers, after tea, go into the field, and play a game with the children of their charge. And where is the impropriety of it? Fresh air and sunshine are often more inviting than the freezing speeches and serious nonsense sometimes uttered on these occasions. Go into our chapels on sabbath morning, and who do you find engaged in training the young for heaven? Almost universally the young members of our churches. Week after week they toil ou, often unnoticed, or coldly noticed, by the older and more influential members. In the midst of difficulties almost innumerable,-ignorance, stupidity, obstinacy, poverty,dirti- | ness, dulness--they press forward in their mission of love; and ought they to be met with such a solemn reproach, and cynical rebuke, when on some sunny day they turn out and give vent to the joyous feelings of a warm and loving heart? Where is the harm of it? Religion is not the absolute negation, but the proper regulation of the impulses and passions of human nature. It is not designed to turn us into dreary, dreamy drones, but to catch up the youthful fire, and the throbbing impulses of a glad heart, as an offering to Christ. It is not a sin to be young, and therefore not a sin to be gladsome and merry. There are dark insinuations in some of the expressions of your correspondent. The levity and immodest behaviour of the young To the Editor of the General Baptist members of the church.' The youthful devotees of the goddess of pleasure.' Immodest play.' Worldly pursuits, and sensual gratifications.' Indelicate games. O ye youthful members of the church who indulge in such sinful pleasures.' Poor young members. What a calamity to be young. What a consolation to be old. Now I say, that such sentiments and sentences ought not to be applied indiscriminately to our young members. I am unwilling to believe that there are such dark shadows on their characters as these suppose. Recreation can, and does exist without pollution, and if your correspondent has associated such

Yours truly,

A MINISTER.

KISSING IN THE RING.

Magazine.

DEAR SIR,-A lengthy communication on the above subject having appeared in your September number, apparently dictated by some brother of a very unbappy and melancholy turn of mind, it has occurred to me that a few remarks in reply, from one of a more lively and less suspicious disposition, might not be altogether out of place. I confess to have witnessed the games referred to without those sensations of horror which seems to have possessed the breast of your correspondent; and as to their being connected with anything indelicate or immodest, such an

420

Correspondence.-Union of General and Particular Baptists.

idea had never entered into my head, | Baptist Denomination in the pages of until I read his communication. I the Magazine. feel well convinced that thousands of young people have joined in such games without sensual and immodest thoughts having a place in their minds; and of one thing I am pretty certain, that to many young persons, such ideas, as associated with the games in question, will be suggested for the first time by the rhapsodical effusions of Delta. I cannot conceive for a moment, that any man of a healthy moral tone, could have written such a letter. I must imagine the writer to be, either a pharisaic religionist, or a crabbed misanthrope out of joint with everybody, and everything, to whom the remembrance of former works of darkness, rioting, and wantonness,' clings with such tenacious grasp, that he has come to imagine that every one else must be filled with feelings of a like unhallowed nature to those he once so freely cherished.

I would beg to remind him, that if he could not join in the games in question, without immodest and indelicate sensations, that there are thousands of others who could. Evil be to him who evil thinks.' 'To the pure all things are pure.'

My sincere advice to Delta would be, to take a pedestrian excursion into the country, of twenty miles or so, and try to walk off the biliousness with which his system is evidently overcharged, and then to pray fervently for more of the charity which thinketh no evil.' And I would further earnestly recommend that the next time he invokes 'ministers of the Lord' and 'rightminded deacons,' it may be to conflict with some more real and tangible evil than the one to which he now calls their attention.

As a partner in the concern to which a business man' belongs, I beg to be allowed to call in question the correctness of his biblical criticism, and the justness of his denominational censures. If your correspondent be correct, it is wrong for us to exist as a distinct body, yea, all denominationalism is wrong. It was unknown in the model, the apostolical church, and therefore it should not exist now. But does the conclusion follow from the premises? Certainly not. The first church might be so pure in faith and practice that separation was uncalled for; afterwards it might become so corrupt, did in fact become so corrupt, that the truth could only be preserved by the minority, by separation. It seems not only lawful, but imperative to dissent from a corrupt church. Come out of her,' says the voice from beaven, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.' The differences between the General and Particular Baptists may, or may not, justify separation. We claim the right of judging for ourselves without being open to the charge of schism or being told, by implication, that we have lost our religion. Suppose we join the Particular Baptists, can we stop there? Will not 'No denomina. tionalism' carry us to the Independents, the Methodists, the Established Church, and even to the Church of Rome? The thing no doubt is possible, for there are men in some of those churches who differ quite as much as Mursell and Spurgeon, and still they remain in the same body. Your correspondent might not at present go quite so far as this. He would heartily unite in one Lord, one faith, one baptism'-so would we: but have we all one faith? If not, what then? Union? How can two walk together except they be agreed?

We are told that personal preferences, arising out of exclusive fellow. experience, it always was so, lie at ship, together with the fact that in our

the root of our disunion.' We have been in the habit of thinking that it was not wrong to have personal preferences, that fellowship had its limits,