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plead that stipends of £250 to £1,000 a year were pardonable exceptions. No doubt there are some churches which do their best for their ministers some which provide an adequate and comfortable stipend-all honour be given them. No doubt there are in our ministry men of talent, education, and piety, of whom the denomination is justly proud; who being worth more are content to continue with us-all honour be given them. Yet though small stipends do not destroy old friendships; nor present an insuperable obstacle to some new ones, they are inadequate to the formation of many such friendships. In this practical world, in this matter-offact life, in these times when godly men feel justified in doing the best they can for the temporal interests of themselves and families; in this dispensation, when the most spiritually minded minister is rigidly expected to pay twenty shillings hard cash to the pound; in these respectable days when even the poorest churches expect their minister to dress and appear and behave like a gentleman; when to become a dissenting minister is an act of self-denial for a youth of moderate business capabilities; when the sum of £100 will not provide the same amount of necessaries, comforts, and respectability it did some years ago, when every description of skilled labour (save, perhaps, the educational and the ministerial) demands a higher remuneration than formerly, our stipends do not offer sufficient inducement to young men to enter our ministry; or, in other words, they do not enable our churches to go into the market and secure the best and an adequate supply of educational and ministerial ability. The consequence is that many of our churches are without a minister, they are supplied with a hand to mouth ministry, they appreciate the supply who serves them the cheapest, their spiritual

life is almost at zero, and their extinction would scarcely be observed. Whereas, did we offer stipends more adequate to the mere necessities of ministers, and even approximating to a remuneration for talent, education, and energy, we might flourish where we only live, and might live where we only exist.

3. Greater difficulties from worldliness and State-Churchism. These difficulties we encounter in common with other sections of Christ's church. We have to contend against an increasing amount of worldliness. This seems to be the hour of mammon. His worshippers multiply. His devotees grow more determined and enthusiastic. The human heart is full of the love of the world. Riches and pleasures, mental and moral dissipation, are putting forth their strongest efforts against the spiritual work of a spiritual church. Moreover, we have to contend against the spirit of opposition displayed by the Established Church. Its adherents see that it is in jeopardy. The venerable fabric is tottering. Its foundations are moving. Its members are divided, quarrelling, and prosecuting one another at law. High Church, with its ritualistic paraphernalia and its sacerdotal pretensions; Broad Church, with its latitudinarianism professing every phase of religious belief; Low Church, notwithstanding its evangelistic faith and effort, priding itself on its social status, and clinging with unconquerable attachment to the loaves and fishes ;-all these are against us, doing their best to rob us of victory, and in some places showing a determination to stamp us out of existence. No position is conceded us willingly and with a good grace. Every position we occupy we maintain by continual contest, especially in small towns and villages; and in these places every soul we rejoice over as a conversion is taken captive not only in the first

instance by the truth and Spirit, but is the object of another contest and triumph-that of Nonconformity over State-Churchism.

4. A prevailing indifference to nominal membership. Our baptisms do not represent the amount of good we do by way of leading souls to repentance and faith. There is prevailing in our congregations what may be termed a broad-church view of religion. There are many who undoubtedly are Christians who are not in nominal membership with us. We have instructed them in the truth that the possession of repentance and faith admits into the spiritual church of Christ. With these terms they comply. But of public profession by baptism and by union with our local churches they do not feel the necessity or see the advantage. 'Tis not that they are ashamed of Christ. "Tis not that they would not acknowledge Him before men. But-whether through the unloveliness of our local churches, or through defect in our teaching, or through our rigid modes of admission, we pretend not now to saythis is very observable, that membership with our local churches is not looked upon by many whom we are bound to acknowledge as pious persons as it used to be, viz., as a privilege, an honour, a duty, and an advantage. This may account for little numerical increase where spiritual good is being done.

III. A WIDER AND MORE CHEERFUL ASPECT OF THE QUESTION.

We do not increase as a distinct denomination because as such a great part of our work has been done. We have lived, worked, and triumphed. There is no need now that we should be distinct from the other section of the Baptist body. The extravagant Calvinism of years gone by in Particular Baptist churches has been discarded, or moderated, and rendered agreeable. Our exis

tence has been necessary as a protest. Our existence now is necessary as a friend and an ally. Our views of the atonement are held in so called Particular Baptist churches, and a moderate Calvinism exists even among our own. Now we are really one with the other body. General and Particular are words which might be disused. Our greater brother has become wiser; we need not now protest, but may walk and prosper with him.

Then how does the matter stand? We write no jeremiad on our condition. Are we as Baptists going down? We believe not. The Report published in the Handbook for 1868 tells us of "a clear increase of membership during the year of 3,994. Thirty-nine new chapels were opened at a cost of £58,265, supplying accommodation for 24,230 worshippers. Twenty-nine chapels were enlarged or improved at an expense of £17,068, making a total outlay under this head of £75,333. The income of our Colleges, Home and Foreign Missionary Societies, Building Funds, &c., swells the total of the free contributions of the Baptists to the cause of Christ to the handsome sum of £140,000." In this success we share, in this increase we rejoice. Whatever affects the great Baptist body affects us; its joys, its sorrows are ours. though for convenience and practical purposes we occupy a distinct tenement in the house, we have an interest in whatever transpires in other compartments, and whatever belongs to this section of the household of faith.

And

IV.-REFLECTIONS ON OUR POSITION, DUTIES, AND PROSPECTS.

1. As Baptists let us be thankful for the creed we have been taught. It is an able protest against the errors of doctrine and practice of so many religionists of the day. It makes the rationalistic, the ritual

istic, the sacerdotal, the baptismal regeneration, and other ecclesiastical bubbles collapse with its touch. It is the truth, and will prevail. As Protestants, as Nonconformists, as Baptists, in these marvellous times, when every system seems to be shaken by Providence to riddle truth from error, and to bring forth Christ's own spiritual church from the corrupted churches of Christendom, let us be united, firm, and energetic. The Baptist denomination will only become extinct when the New Testament has gone out of print and not a copy is to be found, or when there are no unscaled eyes, no common sense, no spiritual minds to read it.

2. As General Baptists let us periodically and frequently correct our list of church membership, and exercise care and discipline and shew sympathy and kindness to each case as it turns up. Let us be more watchful over our flocks to nurture and preserve them, so that exclusions may be less frequent, withdrawals less numerous, and removals

reported as dismissions. That we may have more conversions let us labour and pray more. It is spiritual increase we need. We have much material progress to rejoice over. A great deal has lately been done in improving our chapel property, in removing debts, and other evidences of life and activity. That Christ's glory may be advanced amongst us, let each minister, deacon, and member aim at eclipsing the lustre of our creed by our beautiful lives, our peaceful churches, our faithful, energetic ministry in the pulpit and the school. God honours them who honour Him. If our churches are meet for the stamp of Divine approval, a faithful God will not leave us without tokens for good. There is no reason in the world why our churches should not conspicuously share in the celebrations of that day when Christ shall adorn His heavenly home with His illustrious, beautiful, and perfect bride. And those who now are first in faithfulness and love shall be first in glory and honour hereafter.

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"MAN MADE IN THE IMAGE OF GOD."

Genesis i. 27.

BY THE REV. GILES HESTER, SHEFFIELD.

The

FIVE days of creative power and wisdom had come and gone. The sixth day was far advanced when the most marvellous example of the divine skill was brought forth. palace had been most completely prepared, and most elaborately furnished, but the inhabitant of the palace was until now wanting. The glorious temple was finished in every part of it, but the high priest of that temple had not made his appearance. Volume after volume had been added to nature's library, but as yet there was no philosopher or interpreter to open and read. To drop figurative language, the newly

furnished and beautifully-adorned earth was awaiting the presence of a superior being, who should mark its order, admire its beauty, interpret its symbols, and appreciate its glory. Sprung from the fiat of Infinite and Almighty Power are myriads of smiling flowers; animals of all sizes, shapes, and orders; here are to be seen the buzzing fly and the busy bee, birds to wing the air, and fish to swim the sea; here are the creeping lizard, the ranging lion, and the towering eagle: but still Nature in her new and gorgeous robes is incomplete; she is like a queen without a crown, or like a crown without a

diamond. Another link must be added before the chain of creation is complete.

From all eternity it was in the Creator's purpose that there should be another creature in the earth besides those belonging to the vegetable and animal worlds. Before the foundations of the earth were laid the idea of man had entered into the counsels of the Eternal Mind. All the typal forms of created life which had emerged into being through a succession of untold ages had all pointed to him as their aim and end. The successive stages of vegetable and animal life, whose remains lie entombed in the mighty rocks, had formed a kind of staircase leading up to the decorated chamber where man was to appear.

And now the solemn moment has arrived when Man, for whom all things have been created, is to be introduced. He is to appear not as the result of natural development, but as the offspring of creative skill. There had been many interpositions of divine power through the progress of creation. The doctrine of a continuous evolution of species from a primary organic germ is contrary to Scripture, opposed to facts, and repugnant to reason.

The divine Architect of nature makes a solemn pause before He introduces man. The language implies a council in the persons of the Godhead. "And God said, Let us make man in our image, after our likeness."

What results are hanging on this creative act! What a marvellous history is the history of man! how full of all that is awful, and dreadful, and terrible!" So God created man in His own image, in the image of God created He him; male and female created He them."

The words declare emphatically that man was created. His being was moulded by the hand of God. He was not developed from some

thing which preceded him in the order of nature. Man is the beginning of a new series in the line of created objects. Man is a miracle. Man did not come forth from a monkey, as some philosophers would have us believe. The monkey series stops with the monkey, and the human series begins with man. The development theory of creation dishonours God, degrades man, and deifies the forces of nature.

The Scriptures declare that not only was man created by God, but that he was created in the image of God; and it is to this part of the subject that I invite your attention at this time. The word image is one of the key words of Scripture; and man made in the image of God is the great central fact of revelation. Taking the entire Scriptures into association with my text, I shall look at the subject under three aspects.

I. THE IMAGE OF GOD AS IM

PRESSED ON MAN.

II. THE IMAGE OF GOD AS DE

FACED IN MAN.

III. THE IMAGE OF GOD AS

RESTORED TO MAN.

I.-The image of God as impressed

on man.

What are we to understand by this statement? In what did the image of God consist? Was it a physical likeness? an intellectual likeness? or a spiritual likeness?

1. We should do dishonour to the divine nature were we to conclude that the image of God impressed on man consisted of a physical likeness. God is a Spirit. A Spirit hath not flesh, and blood, and bones. But man is formed of the dust of the ground. He is endowed with flesh and blood. He has bones; for God took one of his ribs, from which He formed woman. Seeing, then, that God is a Spirit, and has no material parts and passions, and that man is

material, and has a body composed of flesh, and blood, and bones, the image of God on man could not be likeness of a physical nature.

2. But may not this image be found in the likeness of intellectual faculty? Man is endowed with intellectual powers making him capable of exercising thought. He can reflect or look backward, anticipate or look forward, aspire or look upward. The action of man's intellect is not confined to any limited locality. He has thoughts which wander through eternity. Man, by the aid of his intellect, can unlock the cabinet of nature, and read in the great stone book the history of the world. He can weigh the stars, trace their orbits, and follow the comets along their wondrous way. He can summon the lightnings into his presence, and make them do his bidding. He can construct a high road through the swelling waves of the mighty deep, along which knowledge shall pass many thousands of miles in a few seconds of time.

Should we be right were we to assert that the intellect of man is the seat of the image of God? Undoubtedly man's intellect in its primitive state shone forth with great lustre. Knowledge was more the result of intuition than acquisition. The processes of thought were rapid, progressive, complete. Still, the image of God, in all its fulness and splendour, is not to be found here.

Some of the greatest of intellects have reflected least of the image of God. Napoleon Buonaparte had a mighty intellect, but exhibited very little of the image of God. Lord Byron manifested a vigorous imagination, and a marvellous grasp of thought, but those who know his history feel that very little of the image of God can be found in the mind of the great poet. Gibbon, the historian, developed the resources of considerable intellectual power.

Vast stores of knowledge were deposited in his memory. He could group his facts and marshal his illustrations with the art of a great master; still, with all his intellectual possessions, he possessed little of the image of God.

Seeing, then, that the image of God impressed on man does not consist in physical likeness, and that its fulness and glory cannot be traced on the intellectual faculty, however wide its expansion and perfect its action, in what does it consist? Where shall we find it?

3. My impression is, that the image spoken of in the text was of a moral and spiritual character. Man was endowed by God with moral and physical capacities. These capacities were the crown and glory of his nature. They rendered him capable of being a subject of moral

government. and perfect.

The mind was one,

There was an even balance and a delightful harmony of all the faculties in man's complex nature. Man was upright. There

was

no natural leaning or bias towards passion. His moral and spiritual nature spontaneously answered to all the claims of God. The spirituality of the divine nature was reflected from the mirror of human consciousness. As the crystal globe gathers up into itself and reflects the rays of the sun, so the soul of man naturally absorbed and reflected the glory of the Eternal light.

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