know something by his conduct is measurably in favor of his be concerning the reality of his religion. This may furnish evidence to himself as well as to others. A good man, out of the good treasure of his heart, will bring forth good things. The ing a true christiain, he is qualified for membership in the church of Christ. To be free from all doubts is, by no means, indispensable to a union with the church. The want of a well-grounded hope outward life will manifest some- is but the want of assurance, is not thing of the principles that exist and reign within. The nature of the tree is ascertained by its fruit. Men do not gather grapes of thorns nor figs of thistles. If a person delight in and regularly perform christian duties and is disposed and resolved to continue in the performance of them, the evidence of the reality of his religion, is in his favor. But if he habitually neglect plain moral and religious duties and live in known and allowed neglect of them, he ought to consider his piety, at best, as very questionable. The reality of his faith does not appear from his works. If, then, a person has a knowledge of the leading doctrines and duties of the gospel and is conscious of believing and loving them; if he understand what is implied in covenanting with God and his people and be willing to enter in to a covenant engagement with them and then to lay himself under special obligations to lead a dutifu and holy life; if he be willing to submit to the regular discipline of the church and to assist in maintaining it and the ordinances and institutions of Christ; and if he be conscious of having these and the ether marks of piety; and his life a disqualification. Persons who believe that they have been renewed may be kept from making a profession of religion, through fear that they shall not be able to live as they ought to do, if they should make a profession. This is to neglect a present important duty under the apprehension, that they may fail in porforming some future duties. There may be something of pride in this fear. Here is certainly a distrust of the promises and power of Christ. Others, who have hope, may think themselves too deficient in religion to be united with the church and therefore, they delay, that they may grow in grace and become more prepared for such a union. If facts could be known, it would probably appear, that nothing was ever gained by a delay for this purpose. Besides, will the christian be likely to grow more in holiness out of the church than in it? By the neglect of the means of divine appointments than by the observance of them. It is grace, and not the degree of grace that is required. Delay for the purpose mentioned, partakes more of the spirit of selfrighteousness and self-dependance, than of real humility, faith and obedience. Those, who contemplate I a union with the visible followers convinced of the opposition of my of Christ, should ask themselves, heart to God, and of the great as in the presence and fear of God, danger I was in, of perishing as whether they have reason to be- his enemy. At length, I perceivlieve, that they are the subjects of ed a change in my affections and renewing grace, and have accept- views in respect to God, his law ed of salvation on the terms of the and government. I saw that he gospel; whether they esteem the was right and I was wrong and church of Christ and desire its criminal. I justified him and conprivileges; whether it is in obe- demned myself. I felt willing to dience to Christ, that they wish be and do as he should order to come to the holy ordinance of concerning me. A peace and joy the supper; whether they can ensued to which I had been an entruly and cordially give up them- tire stranger. In looking into the selves and their all to God and bible, I found, that I had the feelto his service, and take him for ings to which the promises of partheir portion, and can willingly don and salvation are made. lay themselves under the bonds of began to hope and have continthe covenant to him and to his ued to do so. Although I often people, to live as the grace of God sink, as into the dust, before God, teaches. If they can answer these on account of my sins; yet I enquestions in the affirmative, they joy myself beyond comparison betneed not hesitate about their qual- ter than I ever did before. I pray ifications for church membership. in my family and religiously edu cate my children. I am conscientious in attending public worship and ordinances, and in observing the sabbath and in doing what appears to be my duty. My hope of heaven rests on the atone ment of Christ and on the promises made to the renewed in heart. Had I no evidence of repentance towards God and of faith in our Lord Jesus Christ, I should be without hope. I see not but I have as much peace of mind as any around me. I have heard no complaint of my being dishonest in my dealings, or neglectful in the performance of the civil and social duties of life. But some of my acquaintances tell me that my ex A QUESTION. Messrs. Editors, D. I do not wish to bring my difficulties very often, either before you, or the public; but I have some acquaintances, about whom I wish to ask your opinion. But before I tell you about them, it will be proper to tell you who I am. I am a plain bible man, disposed to believe what it says and to do what it requires. To be short some years since, I was brought to a deep sense of my sinfulness and guilt, and was clearly perience and performance of religious duty are unnecessary, and that my belief is tradition and wholly false. They labor abundantly with me, and urge me to renounce my creed and to embrace theirs, which, in the main, is this; that every body is going to heaven, let them feel and live as they may. So far as I can learn, I am not the only one, but that very many others are urged and pressed to believe as they do.Now the questions which I wish you, or some of your correspondents to answer are these: What shall I think of these men? What is their motive? If they are certain that all are going to heaven, why should they have so much concern about what they believe? They manifest no more concern than others about what people do. Any one may do what he pleases, if he will only believe with them. Do they think that I, or others would be any better members of society, if we should adopt their creed? Do they think, that we should be any more honest, or any more moral in any respect? Do they suppose that I and others would feel more happy, if we believed as they do? Is it then their great benevolence towards me, that disposes them to be so unwearied in their endeavors to destroy my faith and to force upon me their own? Do they think that their opinions are more honorable to God and therefore, they are disposed to take all ways and times to inculcate them? Am I then, to suppose that their concern for the honor and glory of God leads them to so much zeal and activity? They do not, as I can see, manifest such concern in any other way. I again ask, what I ought to think of the motives of these men? What is their object? Now, I could well enough hear them pity and vilify every denomination but their own; I could bear being troubled often with their books and zealous conversation, if I could see good reasons for believing that they had any better end in view, than the propagation of their sentiments and the increase of their number. If you, or some of those who write for your Magazine, and who can see farther into men and things than I can, would answer the questions I have proposed you will gratify BIBLICUS. THE GOSPEL OF GOD GLORIOUS. The word gospel, properly signifies good news. In this sense, the heavenly hosts understood the gospel, when they celebrated the birth of the glorious Redeemer.— "The angel said unto the shepherds, Fear not; for, behold, I bring you glad tidings of great joy, which shall be to all people. For unto you is born this day, in the city of David, a Savior, who is Christ the Lord. And suddenly there was with the angel a multitude of the heavenly host praising God and saying, Glory to God in the highest; and on earth like himself in forming his de peace, good will towards men." The gospel is good news, because it proclaims the grace and glory of God in the great purpose of redemption through Jesus Christ by the Holy Spirit. This purpose was formed by God, before he had created the heavens and the earth, or given existence to men or angels. The gospel, which reveals this eternal purpose, is called "the glorious gospel of the blessed God." And it is glorious, because it displays the glory of God. Though God can look directly into the hearts of his creatures, yet they cannot look directly into his heart. Though God be in himself infinitely glorious, yet his creatures cannot discern his glory without some medium through which it is displayed. The gospel is the scheme, which God devised from eternity, to manifest himself to his intelligent creatures. This design is, in various respects, exceedingly glorious. . 1. It is the greatest design, which God could form. The greatness of any design consists in its extent. The more extensive any design is, the greater it is. When God formed the purpose of redemption, there was, in the universe, nothing to limit his design, but his own pleasure. He existed alone; and all time and space lay before his mind, without a single impediment in the way of his extending his design as far as possible. There was no reason, therefore, why he should not act sign and make it as extensive, as his infinite understanding could make it. Accordingly, he has taught us in the scriptures, that his great purpose of redemption does extend from eternity to eternity and include and affect every being and object in the universe. It comprises every material particle in the material world ; every sensitive nature in the animal world; every rational creature in the moral world; and every intelligent being in the intellectual system. In forming this design God had a first and supreme regard to himself; then he regarded his Son; then his Spirit; then good and bad angels; then good and bad men; and then every creature and object, that he has made for the use of his rational creatures. The apostle expressly declares to the saints at Ephesus, that it is the design of the gospel "to gather together in one all things in Christ, both which are in heaven and which are on earth." In his epistle to the saints at Colosse, he dwells more largely upon the wonderful extent of the design of redemption through Jesus Christ. He says "For by him were all things created, that are in heaven and that are earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him and for him." on The design of the gospel extends to the utmost bounds of creation; and to the utmost bounds of dura- It was formed on purpose, as the tion. It is as extensive as possible; it is as extensive as God could make it. He meant to form as great a design, as the perfections of bis nature could enable him to form. And in the purpose of redemption God has formed such a design, as will, in its accomplishment, manifest all his greatness as fully and clearly as possible, during the endless ages of eternity. The design of the gospel is, therefore, perfectly glorious in great ness. 2. The gospel is glorious in wisdom. It is the wisest design that God could form. This wisdom, however, does not appear merely from its extent. Many designs, that are formed by created agents and are great in their extent, are entirely destitute of wisdom and extremely foolish and absurd. But the great design of the gospel is as perfect in wisdom, as it is in greatness, because it was formed by the only wise God. When all the designs, that were possible, were before his mind, it was morally impossible for him not to adopt the wisest. In forming the greatest possible design, God must have employed his highest wisdom. No reason can be assigned, or even conceived, why God should not display all his wisdom in forming the design of redemption. And it is certain from scripture, as well as from reason, that the gospel contains all the wisdom that God ever will display, or that created beings ever will discover. apostle declares, to make known his manifold wisdom to principalities and powers in heavenly places, and to all other intelligent creatures. And though they may always admire, yet they will never be able to comprehend the wisdom of the gospel. Hence the apostle, in the contemplation of this subject, exclaims, in a rapture of admiration, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments and his ways past finding out?" Wisdom spreads a glory over any design; and especially over a great design which requires a great variety of means to accomplish it. In the gospel there is the most astonishing combination of means to accomplish its ultimate end. And in this respect, it contains and displays the greatest wisdom of the the wisest being. The end, which God proposes in the gospel and the means he uses to obtain it, are perfect in wisdom. The gospel is therefore, as glorious in wisdom as it is in greatness. 3. The gospel is glorious in goodness. It is the best design that could be formed by the infinite goodness of God. A design may be great in extent and wise in all its parts, and yet be totally evil in its nature and tendency. But of all possible designs the gos pel is absolutely the best. "God is love." And all his natural perfections are entirely under the direction of his perfect benevolence. |