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LONDON:

PRINTED BY MITCHELL AND SON,

WARDOUR STREET.

TO THE REV. E. H. BICKERSTETH.

"And John answered and said, Master, we saw one casting out devils in thy name; and we forbade him, because he followeth not with us. And Jesus said unto him, Forbid him not; for he that is not against us is for us."-Luke ix. 49, 50.

REV. SIR,

Little as I love the paths of " doubtful disputation," I should regard myself as unjust to those friends to whom it is my privilege to minister in holy things, and as wanting in fidelity to what I believe to be Christian truth and Christian charity, were I not, in answer to your Treatise entitled "The Rock of Ages," to give you and those whose religious opinions you represent, a reason for the hope that is in me. Though I am persuaded the controversial spirit is always an evil, I cannot help feeling that controversy is sometimes a duty; and I am not without hope that, should no other fruits appear in the present instance, there may at least be for the time to come a better understanding of one another amidst our differences, more mutual respect for each other's conscientious convictions, and increased co-operation for the good of the ignorant and the poor of this neighborhood.

It is my desire, as well as your own, that the study of the great doctrines of Christianity should be conducted in a religious spirit. Earnestly to seek

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light at the fountain of light is indeed itself a kind of prayer; but I would also strongly urge the use of some such form of words as you have suggested. A devout looking up to God for guidance and help, a fervent love of truth, a zealous loyalty to it, and a hearty willingness to follow it whithersoever it leads, are a preparation of spirit, in the importance of which suppose all sincere Christians are agreed.

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In the use of prayer on such occasions, however, there is one tendency, against which it is, I think, very necessary to guard; I mean that of assuming, in a case of difference of religious opinion, that God is without doubt on our side, and of judging of the reality of our brother's prayer by the extent to which he is brought into conformity with our own views. This is to employ prayer as the mere instrument of the proselytist. How many persons are there who are never satisfied that the inquirer has prayed aright till he has reached conclusions in close accordance with their own! This is praying for some ism, and not for that spirit of truth which leadeth into all truth. When we bow down before the Throne of Grace, and pray that God will teach us and lead us, it surely is more in harmony with Christian humility and piety, not to prescribe whither He should lead us and what His teachings should be.* I have made these remarks because from some of the later prayers in your Treatise, it seems to me that you, Rev. Sir, have not quite escaped this danger.

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* In vain does the heterodox brother reply to the exhortation to pray, I have prayed, humbly prayed, for God's spirit to direct me to a right understanding of Scripture, and after studying it

You will perhaps reply that the Deity of Jesus Christ is so clearly revealed in the sacred Scriptures, that you may safely venture to identify this doctrine with the truth into which we are to pray to be led by Almighty God. Your language in this respect is of the most confident kind. But permit me to remind you, that what has appeared clear to you, has not appeared so to some of those who are esteemed among the most able, the most learned, the most devout and holy men. For theological attainment I need only refer to Whitby, Whiston, Dr. Samuel Clarke and Lardner; for comprehensiveness of mind to Sir Isaac Newton; for sublimity of conception to John Milton, and for overflowing devotional fervor to Dr. Watts. All these were zealous Christians, and profound stuwith all care and diligence, my erroneous conclusions (as you call them) remain the same." But the reply is, "You do not pray with fervid faith, unweariedly. Continue to pray, and your prayers will be granted at last." The other rejoins, "How shall I know when my prayer is granted ?" "When you think as I do," will be the modest answer,—not in direct words indeed, but in such as imply it. . . . . Do we not sometimes hear the very name of Christians denied to those who believe in the divine mission of Jesus Christ, and receive him in faith, as the Son of God, who lived and died that he might deliver men from sin and misery, because, according to the tenets of this, or the other Church, they are not orthodox? It is a humiliating and pitiful thing to think of! In short, the heterodox brother is not to pray to God that he may rightly understand Scripture, but that he may be orthodox; for, until he becomes so, according to the doctrines of established orthodoxy, he must conclude that God has not heard his prayers. Is not this virtually saying to God Almighty, "I know that such a doctrine is right, and do Thou, Q Lord, give me a perfect conviction of it." Surely this is most presumptuous and unbecoming.-The Nature and Dignity of Christ, by Mrs. Joanna Baillie, p. 162.

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