Israel at the same time stood, ver. 3. But when, at the end of his prayer, the fire of Jehovah came down and consumed the sacrifices upon the alter, then the people bowed themselves with their faces to the ground, and worshipped and praised Jehovah. Chap. vii. 1-3. So likewise, in the days os Jehosaphat, on an occasion of public calamity, the whole congregation of Judah stood before Jehovah, and Jehosaphat stood in the midst of them; but when a message came from Jehovah by a prophet then present, both the king and the people bowed themselves and fell down and worshipped, 2 Chron. xx. 5-13-18. More instances might probably be adduced; but these may suffice to shew the common attitude of prayer among the Jews in the temple was standing; but that at particular times they bored, and even prostrated themselves.

The ancient synagogue practised the same attitude in worship as the temple did, which is above stated. And the modern synagogue does the same; and if the same divine appearances were among them now, as formerly, no doubt but they would prostrate themselves as then: as for bowing, they always practice it now, in some part of their prayers; particularly the grave and religious men bow very low, and not unfrequently stretch out their hands towards heaven, and strike them together, and also smite their breasts with apparent agony. This I have often seen.

As for the practice of Christ and his apostles, this appears to have been various upon various occasions. Our Lord in his agony in the garden kneeled down and prayed, Luke, xxii. 41. And Mark says that he fell on the ground, chap. xiv. 35. And Luke, that he fell on his face. I conceive that he kneeled down first, and that in the agony of his spirit he fell on his face, and prostrated himself to the earth; all these were natural actions in his circumstances-And, indeed, in private prayer, a person may practise an attitude which would not be convenient in social, or public prayer.

As for the disciples and apostles, we find that Stephen kneeled down and prayed, Acts vii. 60. And Peter kneeled and prayed when he raised Tabitha, Acts, ix. 40. And Paul kneeled down and prayed with the elders of the church of Ephesus, Acts, xx. 36. Paul also describes prayer by bowing the knees to the God and Father of our Lord Jesus Christ, Ephes. iii. 14. But none of these can well be called instances of public prayer; they being all either private, or social at most.

I do not recollect any positive command concerning the attitude of prayer in the New Testament. That which looks most like one, is the words of Christ, when ye stand praying, &c. Mark, xi. 25. Our Lord also describes the pharisée and the publican as both standing, though cach by himself, when they went up into the temple to pray. Concerning the example of our Lord, though we are told of his praying both by himself, and with his disciples; yet nothing is said of his attitude, any more than what we have before noticed.

As for apostolic example, we have already seen several instances of kneeling in private, social, or individual prayer. Public examples of prayer among them there are several: but yery little is said of their attitudes. If my memory do not fail me, the only example of apostolic

attitude in public prayer, is in Acts, xxi. 5. here Paul and his companions with the Christians at Tyre, together with their wives and children, kneeled down upon the sea shore, and prayed. But I query whether this be a proper example for a Christian assembly in a place of worship. Not that I think it unlawful to kneel in such an assembly, and in such a place; but there are many places of worship where it would be very inconvenient so to do, and I think it generally most convenient to stand.

As for Ecclesiastical history, it informs us, that early Christians practised both standing and kneeling, in public prayer. And it seems that they considered the attitude as indifferent,as no doubt but it is: and circumstances of convenience only can determine which ought to be used.

It is a melancholy reflection that this trifling subject, the attitude of rayer, has been one cause of prejudice, among Christians, against each other. Such ought to remember that God is a spirit, and that he seeks such to worship him, who worship him in spirit and in truth. No attitude whatever is acceptable unless the heart be engaged: and the true worshipper will worship in spirit and in truth, let his attitude be what it may.

I conclude, therefore, that Christ and his apostles have given no precept upon this subject: and that nothing can be gathered from their examples, to determine our conduct either to stand or kneel: as each of these attitudes is consistant with the solemnity of the exercise of prayer..

ANSWER

то

DIFFICULTY ON THE RESURRECTION*.

SENEX.

SIR,

THE doctrine of the resurection of the dead is an article of the first importance. The apostle, 1 Cor. xv. 12-29. represents it as the corner stone of Christianity; and though the Scriptures often speak of it as if the whole of mankind would be raised at once, as John, v. 28, 29. Acts, xxiv. 15., yet, by a comparison of Scriptures, we find that the resurrection will be gradual and progressive. Paul unites the general and particular views of this grand subject together, 1 Cor. xv. 22.

For as in Adam all die, even so in Christ shall all be made alive." In these words we have the general subject stated, viz. the resurrection of all men in Christ Jesus. But the apostle goes on to shew, that the whole shall be conducted with regularity, and be accomplished by degrees; for, in the 23d ver. he adds," But every man in his own

* See our last, p. 300,

order; Christ the first fruits, afterwards they that are Christ's at his coming." Here we have two ideas concerning the resurrection;-progression; "Christ is the first fruits; afterwards," i. e. the next in order," those that are Christ's, at his coming." These shall be raised immediately at his second appearance, and are therefore said to have part in the first resurrection, and to be blessed and happy, being delivered from the second death, and living and reigning with Christ a thousand years, before the rest of the dead live again at all, Rev. xx. 4-6. The next idea in the above words of Paul is regularity; “every man in his own order," rayual, his proper rank. This word, which is a military one, and refers to the rank and file of a well ordered army, is highly expressive of regularity, and both the ideas of the apostle lead to the universality of the resurrection, which he had before expressed. The idea of a first, and consequently of a second resurrection, is taught elsewhere, as in Luke, xx. 35, 36. In this passage our Lord describes the children of God as obtaining the future age, and the resurrection from the dead; and he calls them also, the children of the resurrection. Now, as all men will be raised, why are some said to obtain the resurrection from the dead, by way of distinction from others? And why are they called fhe children of the resurrection by way of eminence? I think the connection of the words will answer these questions. Our Lord is describing two ages,-not two eternities—this age and that age, and he connects that age, which is to come, with the resurrection of the children of God, representing thereby that the commencement of that age, and their resurrection shall take place together. This is the same view that we have before noticed from Paul and John, and this will go far to prove that Rev. xx. 4-5. ought to be taken literally, because it literally agrees with our Lord's doctrine and with that of Paul. Let it be also added, that if we are to take what John says concerning the first resurrection figuratively, then, by parity of reason, we ought to take his account of the general resurrection and judgment in a figurative sense also; and some actually do so, and have made sad havoc of the Scriptures thereby.

But in support of a first and second resurrection we may mention other Scriptures, as Phil. iii. 21. and 1 Thes. iv. 16. I leave these to the consideration of the reader, in connection with the other.

But as it seems that the objector to Mr. Payne's view of the resurrection, (which I suppose is the same as I have stated) has brought forward an objection taken from Job, xiv. 10-12. and Mr. P. himself admits that this passage refers to the general resurrection, I conceive it is the admission of this which forms his difficulty; and probably the phrase," Man lieth down TILL the heavens be no more," has been understood, both by Mr. P. and his friend, as expressive of the certainty of the general resurrection, when the heavens are no more. But 1 would ask, is this idea scriptural? I think it is not. For though we are told that "the heavens (that is, the airs, in all their regions, whether high or low) shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also, and the works that are therein, VOL. IV.

shall be burnt up," for the perdition of ungodly men; yet it is evident from the nature of things, that ungodly men must first be raised and judged, before they can be consigned to perdition, in the lake that burneth with fire and brimstone: and so indeed we are taught in Rev. XV. 11-15. Therefore the resurrection of men at large will take place before the heavens are no more, in the sense above stated.

Beside which the mode of speaking which Job makes use of, does not necessarily imply that there will be any resurrection at all; but rather, if other Scriptures had not taught that doctrine clearly and expressly, I should have thought that he meant to express his firm belief that man would have no existence after death. Yet see Job, xix. 25-27.

In Isa. xlii. the prophet describes the anointing and mission of Christ, and says, “He shall not fail, nor be discouraged, till he have set judgment in the earth." The evangelist Matthew, (chap. xii.) quotes the passage with some variation, but uses the same form of expression as the prophet" A bruised reed shall he not break, and smoaking flax shall he not quench, till he send forth judgment unto victory." Surely the prophet did not mean to say that Christ should fail and be discouraged when he had set judgment in the earth; nor did the evangelist mean to say that Christ would break the bruised reed, and quench the smoaking flax, when he had brought forth judgment unte victory. So neither do I conceive that Job meant to say that man would rise from the dead when the heavens were no more.

If Mr. P. will consult the context, and consider some other passages in the book of Job, he will probably see that the speaker is only shewing the brevity of human life, and that a man, once taken off by death, will return no more to live in his present state, or to possess his present enjoyments. "For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. Though the root thereof wax old in the earth, and the stock thereof die in the ground; yet through the scent of water it will bud, and bring forth boughs like a plant: but man dieth, and wasteth away: yea, man giveth up the ghost, and where is he? As the waters fail from the sea, and the flood decayeth and drieth up, so man lieth down; and riseth not till the heavens be no more: they shall not awake, nor be raised out of their sleep." And in the 14th verse, "If a man die, shall he live again?" And ver. 19 and 20. “Thou destroyest the hope of man, thou prevailest for ever against him, and he passeth: thou changest his countenance, and sendest him away." So in ch. vii. 7—10. “O remember, that my life is wind: mine eye shall no more see good. The eye of him that seeth me, shall see me no more: thine eyes are upon me, and I am not. As the cloud is consumed and vanisheth away, so he that goeth down to the grave shall come up no more. He shall return no more to his house, neither shall his place know him any more." Ch. x. 20, 21. "Are not my days few? Cease, then, and let me alone, that I may take comfort a little, before I go whence I shall not return, even to the land of darkness and the shadow of death."

I conclude that the doctrine of a first, and consequently of a second

resurrection, stands firm, as a Scripture truth; and my hearty prayer is, that both Mr. P. and his friend may be blessed and holy, and have part in the first resurrection, and reign with Christ upon the earth.

1 am,

No stage of human existence is exempt from erroneous judgment; this should operate as a reason why such poor frail beings as men should not attempt to bear each other down under the pretence of infallibility, or any thing that savors of presumption.

XLIV.

The goodness of the heart and the clearness of the head, are very different things. When they meet in the same person, they render the possessor truly amiable; when the former is alone conspicuous we love it; but a good understanding alone is neither the object of affection, of confidence, or esteem.

XLV.

Respecting the necessity of public worship, as that kind of practical allegiance to Almighty God, which is necessary to preserve our sense of dependance upon him, and the rectitude of his laws, and the goodness of his providence, all serious men are agreed; respecting the MODE of that worship, no argument is required to prove that there hath almost always been a difference of sentiment; and respecting the order of discipline, which has been considered as an appendage of worship, the Christian world hath been ever disagreeing, since the embodying of churches. The confusion began even in the times of supposed apostolical purity, and hath ever since continued, a source of unhappiness -furnishing spots in the Christian feast of charity!

XLVI.

No right, however built on example, can supersede, in matters of faith, the unalienable right of private judgment: and where that right subsists in nature, no restraining power over individuals can exist in any church, so as to prevent their offering, even publicly, reasons of dissatisfaction; because on such reasons must be founded every improvement that can possibly take place.