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Lord says,

32, St. Paul exhorts us “to be kind to one another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you.” So it runs in our translation ; and on this, probably, as their foundation in express Scriptural authority, most of these forms of prayer rest. Is it “a somewhat shadowy distinction,” or mere difference in words, to find, when we turn to the original text of the apostle, “ forgiving one another, even as God in Christ, not for the sake of Christ ('0 Deos ev Xplotu), hath forgiven you ?” (So in 2 Cor. v. 19—“God was in Christ reconciling the world to himself, not imputing," &c. Our translators have not ventured here to change the apostle's teaching.) Will Dr. Crawford, or any of the Committee on Aids to Devotion, maintain that our translators were justified in this version of the passage, or that God in Christ," either here or elsewhere, is synonymous with God for the sake of Christ,” or can by itself, or without reference to a particular theory of forgiveness, have such a meaning? If he does, it seems to me that even the two verses that follow will decide what was the apostle's meaning, as they stand in the original text, and determine the con. troversy by an authority to which both Dr. Crawford and I will willingly bow. (Eph. v. 1, 2.)

But is there, sir, any doubt or uncertainty about the meaning of Scripture in commanding us to bow the knee in the name of Jesus (Philip. ii. 10), especially when compared with Isaiah xlv. 21-23, from which the words seem to be a quotation, and to pray to God, or the father, in the name of Jesus? Does St. Paul mean to teach the Church of Philippi that all in heaven and earth bow the knee to some one else for the sake of Jesus, and not plainly and undeniably that all in heaven and earth worship Jesus immediately and directly by bowing to Him the knee, and so give to Him, as God incarnate, the glory that is due to God, and in Kim worship and glorify the Father ? So in innumerable passages where the expression “in the name of Jesus,” or “in my name," occurs. John xiv. 13, 14, our blessed

“Whatsoever ye shall ask in my name that will I do, that the Father may be glorified in the Son.”

“ If ye shall ask any thing in my name, I will do it. If we ask anything in His name, as He twice testifies here, it is He that gives it to us, in answer to our prayer. Surely then the prayer thus answered in Hiim must have been addressed to Him, and not to another for his sake. So in Acts iv. 10, 12, “ Be it known unto you all

that in the name of Jesus Christ

even in Him, or by Him, doth this man stand here before you whole,”

“Neither is there salvation in any other, for there is no other 1:ame under heaven given among men whereby, or in which, we must be saved.” Jesus, who had healed the impotent man, is, in these words of Peter, proclaimed surely to be the only giver or source of salvation, not one for whose sake another gives man salvation. So Matt. vii. 22, which speaks for itself ; so Luke xxiv. 47. These are but a few specimens. When we“ do whatsoever we do (Col. iii. 17), in word or deed, in the name of the Lord Jesus, ' does this mean that we are to do all for Christ's sake, and not most plainly that we are to do all in the character of Christ's servants, and as unto the Lord, whose we are ? But if so, is it not, as my letter maintained, equally plain, on all just principles of interpretation, that when we present our prayers in the name of Jesus, as we are commanded, we are commanded to come to Him in prayer, in the character of his worshippers, and to receive from Him, and not merely for His sake, all that we ask or need, for it is He, as it is said, Acts v. 31, that grants, or bestows, even such divine gifts as repentance and forgiveness of sins.' He is our “Life." In Him we live, “not we, but He in us." “ In Him we have eternal life" 1 John v. 11).

In his letter to-day Dr Crawford himself admits, not only that Jesus Christ ought to be worshipped, as all Christians perhaps admit, but that it is proper worship Him, otherwise than is ever done in the “Aids to Devotion,” at least in their original form, by direct invocation in prayer to Him immediately addressed. Coming from the Convener of the Committee on Aids to Devotion, in which there are no such prayers, this, it seems to me, is a great concession, and shows the Christian candour of Dr Crawford's spirit.' But, ohe says, He is to be thus worshipped “occasionally” only, and intimates, or insists, that the other forms of worship ought to be the usual or standard forms. On what occasions,

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then, is it proper thus to worship Jesus directly, as Stephen did, when he saw His glory, in the moment of his martyrdom, and on what improper, or less proper ? Surely this should be declared, especially to those who believe that, as there is but one God, there can be but one object of worship to a Christian. When we worship otherwise, in other forms of words, do we worship another God, or another Being than Jesus? Is it not the God whom we then worship in Jesus, and Jesus in Him! Must not those other forms of worship be synonymous with this in meaning, if our worship of the One God is to be uniform or consistent, and not contradictory? If a book is published, to aid members of the Church in their devotions, in which is to be found no direct invocation of Jesus, in prayer to Him addressed immediately and by name, should it not, to say the least, be put beyond all doubt, or possibility of question, that it contains nothing that is at variance with this direct prayer, nothing that will lead the worshipper to feel or suppose that he is drawing near to another person or being than Jesus? But can this be his feeling or his faith if he is pleading with that Being, in all his prayers, for the sake of Jesus, and speaking to Him of Jesus, and His merits, and satisfaction for sin, and reconciliation of God to man by His atonement, as if Jesus were a third party, quite apart from the One whom he is addressing !

If there are none of these “occasional” prayers to Jesus in “ Aids to Devotion,” and so many of such prayers in the “ Book of Hymns,” which we are to use in another part of our worship, that they may be said to form its staple in many parts, will it not be felt that we are addressing our prayers to one Being, and our praise to another, while we profess in both to be worshipping one and the same God? For the command, “Worship God” is as peremptory (Rev. xiv. 10) in the New Testament as in the Old. Men and angels are to worship none but God.

Multitudes of most excellent men, I am well aware, besides Dr Crawford and the members of this committee, offer up prayer in the forms to which I have taken exception on these grounds, and many, as those who use the English Liturgy, have done so all their lives, and will refuse to do otherwise, or listen for a moment, except contemptuously, to anything that is urged on the other side. They, of course, are quite persuaded that, in reviving in these prayers the forms derived from the Nicene and Athanasian creeds, the Church is aching men to pray as they ought, in a form of sound and orthodox words, which is scriptural and unobjectionable. And they have on their side the immense majority. But, whatever ministers may think, there are thousands and tens of thousands of our people, and these among the pious, and earnest, and intelligent, to whom these prayers will be a stumbling-block, as they will be to the millions and hundreds of millions of heathen in India, China, Africa, and other foreign lands, among whom they may circulate, and present one of the most insuperable of all barriers against the reception of Christianity by Mahommedans, Hindoos, and all who, without revelation, have not quenched the light and testimony of conscience that is God's witness in every man to his unity. This is no theory. It is a sad and sober fact. It has been published to the world in royal proclamations, and such authoritative documents or testimonies. They say, who would adopt the religion of these Christians who pray to three gods, or more gods than one, if he has not renounced his reason? Missionaries can testify in Mahommedan lands, and other regions of the globe. But at home how can we reconcile these with our hymns ? What true or spiritual idea can men have of God if they pray to One Person of the Trinity for the sake of another, that He would bestow upon them the gift of the third, while they acknowledge all the three to be distinct and divine Beings, all infinite, eternal, and omnipotent? Yet, surely if there be anything certain in religion it is this, that according to our idea of God—as it is true and scriptural, or the contrary-our idea of His name, His glory, His personality, His trinity, His unity, as all are revealed harmoniously in Jesus Christ, must be the character both of our faith and of our love or charity ; must be our personal character or righteousness, and the quality of our inmost life before God; must be our present possession of eternal life, and our capacity for the future possession of it in its fulness and blessedness ; must be our communion with God in spirit, whether in prayer or praise. Darkness, confusion, self-contradiction - here is a return to darkness and chaos everywhere, such as was before the dayspring from on high visited our world—renders worship in spirit and in truth in all cases hari, and in some all but impossible—and makes the Scripture, which is the Word of God, and the Revelation of God, as He is in His glory and unity, a sealed book, all a mystery, the New Testament conflicting with the Old; one part of the new, in the highest of all its revelations, and that which lies at the root of all religion, at variance, irreconcilable with another. Not so, as my letter said, in the Christian Church at the beginning, nor until the Nicene creed and controversy, and still more the Athanasian creed, departing entirely from the Apostles' Creed, and from the idea of God which lies at its root, eclipsed the light of Christ in Christendom, and so prepared the way not only for the dense darkness of Popery, but for the endless livisions, disruptions, and unbrotherly feuds and sects that have made Protestantism in so many lands, and Presbyterianism in our own, stink in men's nostrils throughout the bounds of Christendom, and far beyond these, not only defacing the unity of Christ's body, but banishing from the minds of men the idea of " one body in one spirit.”

In conclusion, let me say in a single sentence, in reference to the conclusion of Dr Crawford's letter, that the forms which he defends there of prayer to God through Jesus Christ are, as I understand the words, entirely different from those to which I have objected, and which he hardly ventures to defend in earnest, if I read his letter aright, except from authority, of prayers to God for the sake of Christ, and are synonymous, I believe, if properly understood, with prayer to God in Christ, or to God Incarnate, the Father in the Son, the Divinity in Humanity, or, which is the same to me, the Divine Humanity of Jesus Christ. John xiv. 6, x. 9; Ephes. ii. 18.

I am fully aware, sir, of the difficulties which encompass this vast subject in all its manifold ramifications, of the many questions that may be asked, and which it may be beyond my power to answer, in regard to some of the views here presented, of the modesty, therefore, or humility, as well as reverence, with which any one who knows himself must feel that it should be approached, and of the imperfect and cursory way in which it is presented in such a hasty letter as this. If I have spoken strongly, it is because I speak from deep conviction and long consideration, not from overweening confidence in myself, especially where I stand opposed to so many Christians and able ministers, not only of our own Church, but of others.

My end is gained if the Church is awakened to the necessity of maintaining unimpaired and undimmed her perpetual testimony from generation to generation to the unity and to the personality of God, of whom we can have no true or spiritual idea, and on whom we cannot therefore fix our affections so as to love Him, as He demands of every man, “with all our heart and soul,” till we see Him, as He is, in the face of Jesus Christ, and learn what it is “in His name to bow the knee." “ He that hath seen Me hath seen the Father.” “I am in the Father, and the Father in Me." “ Unto us a child is born, unto us a Son is given.

And his name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace.” “I and the Father are one.” Add to these 1st John v. 20, 21.--I am, as before,

A MEMBER OF THE LATE GENERAL ASSEMBLY OF THE

CHURCH OF SCOTLAND.

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Miscellaneous.

GENERAL CONFERENCE.

The sixty-second session of the General Conference was this year held at Derby. It commenced its session on Tuesday, the 10th of August, and concluded its business on the Saturday following. Twelve ministers were present and forty-four representatives.

Twenty-eight societies were represented. The Rev. R. Storry was elected Presi. dent, and Mr. John Presland, Secretary. Mr. F. Pitman, who has for many years held the office of secretary, this year declined re-election, and the Conference expressed its appreciation of his valuable services in a special minute.

The usual business of the Conference was transacted with good feeling, and try in the houses of ministers or other a manifest desire to adopt the best judicious New Church friends, and supmeans of promoting the prosperity of ply them with the instruction offered the Church. The reports presented to by the educational establishments best the Conference showed a large amount suited to their wants. In the adoption of labour in the cause of truth and of this resolution the Conference had goodness. The several day-schools are no purpose of ignoring the College, but actively pursuing their works of Chris- of affording the governors the opportutian usefulness. They are providing nity of giving an undivided attention for the education and training of a large to one portion of their work, and to senumber of children, and aiding in sur- cure its thorough efficiency and comrounding our societies with a consider- plete establishment before they entered able number of young persons, who are upon another. They have now secured the hope of the Church. Their reports the services of a tutor who has had con. and minute-books, which give the par- siderable experience in teaching, and ticulars of the visitation of the Com- hopes are entertained that during the mittees appointed by the Conference to year a good collegiate school will be superintend the religious instruction of successfully established. the children, were carefully examined The question of students for our and reported on by a committee se- ministry is one in which the Conference lected for this purpose, and the funds has long manifested considerable inteat the disposal of the Conference for rest, and in which some progress has educational purposes equally divided been made. During the past year, among the several schools.

however, no young men have been At the head of the educational insti- training for the ministry, nor is the tutions of the Church should be placed Conference in a position to offer all the New Church College. A committee the advantages which are desirable appointed by the last Conference to in- for those who seek to prepare themvestigate the whole question of the selves for it. One of the questions education of young men for our minis- before the Conference is the field from try, and of the facilities offered by the which our candidates are to be drawn. College for this purpose, presented a Manifestly a single school, however report and a series of resolutions which excellent may be its intellectual trainwere adopted by the Conference. That ing and its moral and religious associathe College has not yet succeeded in tions, is too limited to supply ministers providing for the education of young to the Church. The only successful men is painfully felt both by the gover- ministers are those into whose hearts nors and the Conference. There have the Great Head of the Church has put been from the beginning great diffi- the desire to enter His vineyard, and culties to overcome. The governors

to give themselves unreservedly to this have also had before them two quite service. Young men of this kind will distinct objects. They have desired to be found scattered throughout our seveprovide a first class education of the ral societies, working in our Sunday most comprehensive kind for the rising schools, improving the piety of our youth of the Church, and to train for families, and elevating their moral and the ministry those among their pupils spiritual tone, and it is to this class who showed an aptitude and manifested that the Conference specially desires to an inclination for this sacred office. turn the attention of the Church. A Hitherto they have not fully succeeded resolution was therefore passed inviting in either of these objects. Their pre- attention to the subject, and desiring sent arrangements are best suited to that young men of this character might the requirements of a good collegiate be sought out and encouraged to underschool. To afford the governors the take the work. opportunity of extending and matur- The missionary operations under the ing this department of their work, immediate control of the Conference and not to distract their attention by are those undertaken by the National imposing on them other duties for Missionary Institution. These which their arrangements were not printed in a separate report, which is at present adapted, the Conference re- annually presented to the Conference. solved to place candidates for the minis- This report is also printed in the ap

are

pendix to the minutes. During the doctrines into several of the Colonies ; year missionary labours have been un- and this year an interesting letter, dertaken by Revs. Dr. Bayley, Dr. which we publish in another portion of Goyder, W. C. Barlow, J. Hyde, W. our miscellany, opens the prospect of O’Mant, W. Ray, R. Storry, and W. missionary operations in Italy. This Woodman; and by Messrs. Gosling, large and newly formed kingdom which Jepson, Presland, Pulsford, and Rhodes. has succeeded in throwing off the fetters These services have extended to many of the papacy, seems to enjoy full liberparts of the kingdom, and reports of ty of the press, and the ever-watchful them have from time to time appeared providence which is over the Church in the pages of the Magazine. The has raised up an instrument to provide principal labours, however, have been the means of publishing the doctrines by Mr. Gunton, who has been engaged of the Lord's second coming. Signor as the agent of the Society, and steadily Scotia, of whom our readers have al. employed during the whole year. The ready heard, has already published following summary of his labours ap- “ The New Jerusalem and its Heavenly pears in the report:- “Thus terminates Doctrines in the language of his the Conference year of my services. countrymen, and is proceeding with During that period I have preached at the Heaven and Hell.” The letter Hockley twice, Deptford seven times, which we publish seeks to interest the Brightlingsea five, Bury twice, Rams- Conference, and through the Conferbottom twice, Argyle Square four ence the Church in this country in the times, St. Ives eight, Wivenhoe six, work in which he is engaged. To aid St. Osyth twice, Ipswich six, Hull in this work the Conference appointed eight, Norwich twice, Jersey four- its Treasurer to receive subscriptions for teen, South London once, Yarmouth this object, the disposal of which is six times, Nottingham twice, Rhodes left in the hands of the President and twice, Islington once, Chatteris twice, Vice-President of the Conference. One Cross Street twice; thus in all 85 times. earnest and benevolent member of the I have also delivered twenty-seven lec- Church, Miss Russel of Leicester, las tures, attended twelve business meet- forwarded to the treasurer a contribuings of the several Societies, addressed tion of £150, the interest of one-third Sunday schools, and on various occa- of which is to be devoted to missions in sions administered the sacraments of India or elsewhere. The interest arisbaptism and the Holy Supper ; besides ing from this gift was voted this year to embracing a number of opportunities Italy, and we sincerely hope that many of introducing the doctrines to clergy- of our readers will lend assistance in men, ministers, and others. I have this hopeful and important labour. reason to conclude that my services, to Another example of missionary effort a considerable extent, have been accept- abroad is afforded by the painful narraable, and therefore useful. For this tive of Dr. C. J. B. De Bigo, which we reason I shall be perfectly willing to publish in the letter from Trinidad. continue them.”

This narrative discloses a case deserving Hitherto the missions of the New the warmest sympathy and assistance Church have been confined to our own of the Church. In this place we can country. The chief means whereby the only ask the attention of our readers to knowledge of the doctrines has thus far the communication which they will been extended in other countries has find on a subsequent page. been by emigration or the agency of the Another question which engaged the press ; and a feeling seems to prevail thoughtful attention of the Conference that our foreign missions will be mainly was the efforts making by Dr. Rudolf promoted by these means. The Con Tafel for the collection and publication ference cannot fail, however, to interest of Swedenborg's manuscripts, and the itself deeply in whatever relates to the further and more complete elucidation extension of the doctrines in any portion of his life. In this work considerable of the globe. India has on more than progress has been made, and many one occasion engaged the attention of important discoveries secured. The the Church. The Conference has also work, however, is of necessity costly, at various times learned with extreme and there is danger of ultimate failure satisfaction of the introduction of the unless timely assistance be afforded.

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