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and Worcester, in America. Mr. Hiller has added another to the number. To give us a series of discourses on the Lord's Prayer, did not require the apology that Clowes's Sermons are out of print, and Worcester's are little known among us. A better reason is, that different minds shed different lights upon the same subject.
The author of these Sermons presents the subject in a light sufficiently his own to render his volume an addition to our literature on the Lord's Prayer. If we judge rightly, Mr. Hiller's forte is in simplification. A most important and useful faculty is this, and requires for its highest condition, not only talent, but a mastery of the subject. No one can make a subject clear to others, but he who sees it clearly himself. It is true that one may seem to be clear by merely being shallow, as, on the other hand, one may seem to be profound by merely being unintelligible. Mr. Hiller does not belong to either class; but presents high truths in such a way as to enable the simplest to understand them. The present volume is another evidence and instance of his talent. Those who desire to see the internal truths of the Lord's Prayer set forth in a pleasing form and in mild lucidity, should read these discourses. We have no doubt they will do much to render this Divine Prayer still more luminous and precious to the Lord's church upon earth, and be the means, under Providence, of bringing it into nearer sympathy with the church in heaven.
GENERAL CHURCH INTELLIGENCE, there are apparent discrepancies between
science and the Bible. For instance,
Harmony Of Revelation And The Moses seems to teach one thing about the
Sciences.—An address was delivered to creation, and geology teaches entirely
the members of the Edinburgh Philoso- another. On this subject the bishop
phical Institution, on November 4th, by says—"No one, I think, will be much
the Bishop of London. Knowing the discomposed by any supposed difficulties
bishop to be one of the most liberal- in reconciling revelation with geological
minded of the hierarchy of the Church discovery, who calls to mind how quietly
of England, we felt desirous to know his similar difficulties have arranged them
opinion on the subject of the harmony selves in the once equally famous conflict
between religion and science. It is with astronomy." We think, however,
singular indeed that on this subject there that the cases are not exactly parallel,
should be room for two opinions; for the In speaking as if the sun rose and set,
harmony of religion and science is but and the earth remained at rest, the
another name for the harmony of the Scriptures speak according to the appear
Word and the works of God; and to ance which they present to human sense;
imagine it possible that there could be but in Genesis we have an apparently
any disagreement between what is God- historical account of what human sense
revealed and what is God-made, seems never beheld—the creation of the world,
very much the same as to suppose that —which both in manner and date is now
God can contradict Himself. It is true found to be entirely irreconcilable with
what the world itself in unmistakeable language declares. If the Mosaic account of the genesis of the world is not in accordance with science, how is the narrative to be accounted for, and what is to be done with it, when its historical sense is entirely set aside? Will it be sufficient to say with the bishop, though his assertion is not made with reference to this subject—" As God employed human instruments to be, in a secondary sense at least, the authors of the sacred books, Ro He left them free to show their own characters and habits of observation and of thought, in matters which were clearly beside the great Divine message which it was their honoured office to communicate or transmit." Supposing the difficulties could quietly "arrange themselves" on this principle, the question still remains, what is to be done with the beginning of Genesis? Is it become simply obsolete and useless, remaining in the Divine Book as a result and a memorial of " the habits of thought and observation" of the sacred writers? It is here where all loose theories of inspiration fail. The testimony of the Word of God is allowed, on some points, to be less trustworthy than that of His works, and to be set aside by it. But this is the unavoidable result of the single-sense theory of Revelation— when the letter is gone all is gone. The bishop further remarks, in connection with the disclosures of geology, "God used the vehicle of revelation for this purpose, that He might communicate such new religious truth as man could not gain for himself; deepen and purify his conviction of such old truths as formed part of natural religion; elevate his moral perceptions, and surround him by the safeguards of a law of life, thus leading him to heaven. But it is not on geology, astrology, geography, mechanics, or any other human science, that the soul is dependent for its spiritual life." This is substantially true. But as revelation was given to minsiter to the spiritual life of the soul, it would seem a natural if not a necessary conclusion that that revelation is everywhere spiritual, and that its very histories are the vehicles of such enlightening truth. This is, however, a view of the subject of which the bishop's discourse says nothing, and which it is evident he does not take. Nevertheless, there is much in the discourse that is worthy of our
approval, and is likely to advance the cause of liberal opinion and free inquiry. He is disposed to admit the testimony both of reason and science, without the least fear of injury to the cause of revealed religion. Nay, he contends for the necessity of testing truth by reason. "Conviction of truth (he says) may be wrought in the mind by spiritual influences, but truth must always be capable of being subjected to the test of reason; and that system, whatever it be, which claims to be independent of reason, to say the least, incurs very grave suspicions that it has nothing to do with truth." Speaking of such principles of theology as are intuitively perceived, he says, "But shall we say that the reason has nothing to do with them? If any of them were contradictory to the sure principles of reason, the man who perceived them so to be could, from the very constitution of his nature, no more believe them than he could believe that two and two make six." Speaking next of principles of theology not referable to intuition, but truths which God has revealed objectively, the bishop introduces the great doctrine of the blessed Trinity, and observes that some minds at first revolt against it, as if it contained assertions not only above but irreconcilable with and contradictory to reason. He maintains, however, that well-instructed theologians know that it is not so; and proceeds to say that" even those most opposed to the doctrine, if they understood how transcendental, how vastly above the range of man's thought, are the subjects with which that doctrine is occupied, whatever else they may say against it, would no longer contend that it is liable to that objection. No one blames for inquiring in limine whether it does or does not contain a contradiction in terms. If it did, reasonable human beings could not believe it if they would; and the God of truth, who has given them their reason, never would require a belief which, by the very constitution of their minds, He has made impossible." We know it has been and is maintained by many in the church that the doctrine of the Trinity is not to be understood as the vulgar conceive of it—that the term Persons, when applied to the Divine Trinity, is not to be understood in the same sense as when used in reference to men. But this refinement leaves the
subject essentially the same as it is in the common mind; and all the signs of a real division of essence are visible in the distinct works that are ascribed and the distinct offices that are assigned to them. There is always sufficient distinction preserved to admit of the doctrine of the vicarious sacrifice of one to satisfy the justice of another; and this requires two or three distinct persons. This latter doctrine is now indeed beginning to yield to the new influence and the new truth acting on the minds of those who conscientiously devote themselves to the study of the Scriptures, and are not afraid to use their reason in judging of the truth of human creeds; and although the bishop no doubt holds it, and no doubt alludes to it or includes it in "the all-sufficient cure for our maladies which God has provided in His Word," yet the liberty which he vindicates will help forward the cause of truth by encouraging free and renewed inquiry as distinct from licentious negativism. This is all the liberty for which we contend. We freely admit with the bishop that while "there may be narrow-minded clergymen who look upon science as hostile to religion, there are undoubtedly bigotted men of science who think that religion cramps the intellect and forbids investigation." It may be equally true that "neither are good specimens of their class," but a Bounder principle of interpretation both of Nature and Revelation is necessary fully to reconcile science and religion, and, as a consequence, the men who pursue these two branches of knowledge. Such is only to be found in the New Church, where God's Word and His works are recognised as two distinct manifestations of the same Eternal Truth, and therefore harmonising with each other as perfectly as the spirit and the flesh in man, in whom they meet.
Dr. £. s. d. Account in Repository, March,
1864 527 13 6
Taylor Mr. J. E., Beverley.. 0 10 0
A. L 0 2 0
Georgii Prof., London 1 1 0
Thomas Mr., Oxford 0 5 0
Thiebault Baron 1 0 0
Low Mr. J., Edinburgh 1 0 0
Hayward Mr. S. W., Reading 10 0
Rowe Mr. J., London 1 0 0
Mossop Mr. C, Stamford.... £1 0 0
Portal M., Paris 2 0 0
Harle M.," 2 0 0
Humann M. C." 1 0 0
Haseler Mr.W.H., Birmnghm. 110
Provo Miss, London 0 10 0
Holt Mr. R., Accrington 3 10 0
A few friends at Bolton .... 2 0 0 Catcheside Mr. Thos., Newcastle 1 1 0
Ellinthorpe Mr. T.,Manchstr. 0 16 2
Peckitt H., Esq., Thirsk 5 0 0
Rudall Mr., London 2 0 0
Bridge Mr. L., Accrington .. 5 0 0
A Lady, by H. B., Esq 1 1 0
Miller Mr. A., Australia 1 0 0
Brierley Mr. R. Canada 0 5 0
Benton Mr. G.,Birmingham.. 0 10 0 RolasonMr. "..100
Humphreys Mr. " .. 10 0 Hasler & Co.,Messrs." ..100
Sanders Mr. John" .. 0 10 0
Cooper Mr. R. " .. 1 0 0
Wilkinson Mr. H." .. 0 10 0
Jones Mr. E. ".. 0 10 0
Madeley Rev. E. " .. 0 10 0
BucknaU Mr. E. G., Australia 2 0 0
Heywood.—The Rev. R. Storry has recently introduced here the "Penny Readings," now so popular throughout the country. The meetings are held in the schoolroom every Saturday evening, the average attendance being about fifty. The money paid for admission is applied, after defraying the expenses, to the extension of the Sunday-scholars' Library. The mode of procedure is usually as follows :—the first half-hour is occupied with the reading of some useful extract from a standard author. As samples, the following extracts from recent programmes may be mentioned:—Scott's "Marmion;" " The Siege of Londonderry," from Macaulay's History of
England; Selections from Shakespere's "Merchant of Yenioe;" "Monmouth's Rebellion, and the Battle of Sedgemoor," from Macaulay. After this, the evening is spent in the reading of amusing pieces, from Dickens, Waugh, and others, interspersed with glees and songs by the church choir. The superintendents of the Sunday-chool, Mr. Fairbrother and Mr. Isherwood, preside at these meetings alternately. The attendance, so far, has not equalled the expectations of the promoters of these meetings.
A course of lectures is now being delivered on Sunday evenings, on '' Heaven." The attendance has been large, and the interest fully shown by the continued presence of many strangers.
Isolated Receivers.—To the Editor. Rev. Sir,—About fifteen years ago I was residing at Bath, and being at that time very sceptical Ss to the truths of Revelation, I went, from mere curiosity, as I thought, to hear the Rev. James Keene preach at the New Church in Henry-street, and was so much impressed with the reasonableness of what I heard that I was induced to go again, and, in fact, attended regularly during the remainder of my stay, in Bath, as did also my wife and family. Therefore, to Mr. Keene and his coworkers I shall ever feel grateful. On my removal to London, I was located at such a distance from any New Church place of worship, that it was but seldom I had an opportunity of attending one, and not feeling satisfied or edified by an attendance at any of the old churches or dissenting chapels, I usually remained at home, and read such New Church works as I had in my possession. I have now been resident in Hereford several years, and am sorry that there is no New Church place of worship in this city, neither do I know any receivers of the doctrines here, although I have lately heard that there is one, and another residing about eight miles distant. Since hearing Mr. Keene, I have regularly taken in the Intellectual Repository, and that I think has been very instrumental in supporting me in the faith. From reading this, I occasionally find that there are many isolated receivers scattered through the kingdom, and the thought struck me that (if compatible with your views) it would be promoting the interests of the church
could such be made known to each other through the instrumentality of the Repository. I know, sir, from experience, that without some attendance at worship, "where two or three are gathered together," and without the support and assistance derived from the meeting of friends who are of a similar faith, it is very difficult to stand steadfast and proclaim one's religious opinions to be different from those of the remainder of the town in which one resides. If it would not be giving you too much trouble, I thought that if some of the isolated receivers in different towns would forward their names to you for publication in the Repository, as desirous of receiving communications from other receivers in their district, many little New Church societies might be formed, which cannot now be done, as the isolated ones, who would thus become pioneers, are not now aware, and have no means of knowing, how many receivers there may be in their immediate neighbourhood. Begging to apologise for troubling you at such a length, I remain, Rev. Sir, yours faithfully, R. H. [In the list of "Isolated Receivers," printed in the Appendix to the Minutes of Conference, "Mr. Gethen, druggist, Hereford, occurs." Perhaps it might be useful to reprint this list in the Repository, as few unconnected with societies see the Minutes.]
Ipswich.—On Sunday, November 20th, Mr. Spilling, of Norwich, again paid a missionary visit to this society. He delivered two discourses; attended the Sunday-school in the afternoon; examined and addressed the children; and expressed himself well pleased with the progress they had made. Of the Monday evening lecture, the following brief notice appeared in the Suffolk Chronicle :—
"On Monday evening, a lecture was delivered in the New Church, High-street, by Mr. James Spilling, of Norwich, upon 'The Sacrifices not typical of the Vicarious Death of Christ.' It appeared that the lecture was in reply to a letter from 'H. H.,' which appeared in the Suffolk Chronicle, October 29th, in which the writer held that the Bible taught the doctrine of vicarious sacrifices. The lecturer began by alluding to the sacrifices of the Jewish Church, to show from various passages of Scripture—1st. That
the altar at which the sacrifices were offered did not represent the cross; but in relation to the Lord, His divine love, and in relation to men, the purified will or heart, on which the spiritual sacrifices of well-doing are to be daily offered. 2nd. That the priests represented the Lord, who offered His whole Humanity a 'living sacrifice,' and every good man, who is to follow the Saviour's example, and offer his body a 'living sacrifice.' 3rd. That the various animals offered typified the good and holy affections that are to be devoted to God's service. 4th. That the sacrificing of these animals signified the consecration of all the principles of the heart and mind, and their active exercise in the worship of God. 5th. That the blood of the Lord, by which man is cleansed, is the holy truth of the Word, by which only the soul can be sanctified. In conclusion, the lecturer declared that the doctrine of the vicarious sacrifice, as usually held by the orthodox, was altogether irrational, absurd, and utterly opposed to the plain declarations contained in the Word of God. Christ did not suffer and die the death of the cross instead of us, but for us, in order that we might take up our cross, and follow Him in the regeneration.—At the close of the lecture, one of the audience asked a series of questions, which were kindly replied to by the lecturer, and the meeting separated."
The secretary desires to acknowledge with thanks a favourable reply from the esteemed secretary to the Swedenborg Society, to his application for a grant of Swedenborg's works, to be deposited in the library of the Ipswich Working Men's College.
Islington.—On Tuesday evening, 6th December, Mrs. Newbery gave an " Evening with the Poets," in the schoolroom belonging to the Society, which, besides the pleasure it afforded a numerous audience, resulted in an addition to the funds of the Ladies' Benevolent Society of £1.12s.
Dr. Bayley's Sermons.—Interesting extract from a General's lady in Algeria respecting an intended translation of these sermons and disourses into French :—
"My dear aunt Ann,—I am subject to very famous (severe) headaches, but I know the cause of them, and our doctor threatens me with all sorts of illnesses
if I continue to give such close application to my translations; but the poor doctor does not know either the importance or the beauty of these discourses in the original English, for if he did, he would think with me that the translation which makes them known would be cheaply bought with the sacrifice of one human life.
"I know very well that I am very fatigued, that my strength is nearly spent, but never mind, I have nearly finished the task I set myself, and another week's work and I hope it will be accomplished. I shall then have translated into French twelve of Mr. Bayley's beautiful discourses, namely, 'Genesis and Geology,' 'On the Creation,' 'The Garden of Eden,' 'The Fall,' 'The Deluge,' 'The Ark,' 'The Tower of Babel,' 'The Trinity,' 'The Redemption,' 1st part,' The Redemption,' 2nd part, 'The Blood of the Lamb,' 'The Descent of the New Jerusalem.' I am now finishing the discourse, 'Jesus, the First and the Last.' I hope I may be permitted to finish this long work, for certainly there is not a single person here able to help me in the least.
"Nov. 14th, 1864." "woolff.
Meetino In London On Rehalf Of The Students And Ministers' Aid Fund.— On Wednesday, December 14th, 1864, a meeting of the friends of this excellent institution took place in the School-room of the Church in Argyle-square. The Rev. Dr. Bayley was called to the chair. Present also the Revs. Messrs. Bruce and Hiller.
The Chairman introduced the subject by observing that it could not be doubted that they who felt deeply the value of the great principles of the New Church must feel also the necessity of an institution such as the one they met that evening to advocate. The world laboured yet under wide-spread darkness and wide-spread misery. Truths from heaven are given to dispel that darkness, and to remove that misery; surely upon those to whom such truths are given the responsibility must rest to do all in their power to make those truths known. The light has not been given to be kept under a bushel, but to be placed upon a candlestick, that it may enlighten all that are within the house. We must not suppose that the truth has been given to us because we are a peculiar people more prepared to receive