miah, in speaking of the coming of Christ, says, "This is his name whereby he shall be called, the Lord our righteousness." And it is also said, "They shall call his name Emmanuel, which, being interpreted, is God with us." Mat. i. 23.

The name Jesus, (a saviour,) and Christ, (anointed,) was given to him, because in him dwelt a full manifestation of the "power and wisdom of God," who is the only Saviour; for he says by the mouth of the prophets, "I, even I, am the Lord, and besides me there is no Saviour." Isaiah xli. 3 and 11. Hosea xxiii. 4. Now if this name is intended to signify the power, spirit, or presence of God, do not those who invoke the name without feeling the power, take the name of the Lord in vain? They who pray under the influence and direction of this holy name or power, will ask for nothing inconsistent with the Divine will, and, therefore, their prayers will be always availing.

John. But are we not required to pray for all men? and yet we believe that all men are not saved, for many continue to live in wickedness.

Father. God has no pleasure at all "that the wicked should die, but that he should return from his ways and live." Ezek. xviii. 23. He furnishes every man with the means of salvation; for "the grace of God, which bringeth salvation, hath appeared to all men." He who loves God, will love all God's creation; and this feeling of universal love will be found to arise in mental supplication for all men, that they may come to the knowledge of the same blessed truth: and sometimes these aspirations will become so earnest as to give rise to the utterance of vocal prayer, which may, under the Divine blessing, produce in others the same kind of feelings. But these precious feelings may spread from heart to heart, and rise into dominion, without the use of words; for there is in divine love a sympathetic influence, which pervades the minds of those who worship

aright; and when they are assembled together in worship, it brings them into the "unity of the spirit, in the bond of peace," and they seem to live and breathe in an atmosphere of love. This holy influence may be felt in such a degree as to surpass the power of utterance; for human language has no terms in which to convey it to others, and it can only be conveyed in that "language in which we were born,” which is the language of impressions made upon the heart by the finger of God. The same kind of holy solemnity is described in the Revelations, as the highest degree of religious worship; for, after the opening of the sixth seal, the apostle "saw a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, who stood before the throne and before the Lamb, clothed with white robes and palms in their hands, and cried with a loud voice saying, Salvation to our God, which sitteth upon the throne, and unto the Lamb." But when the seventh and last seal was opened, every tongue was mute-every soul was prostrate in the presence of the living God, and there was "silence in heaven about the space of half an hour." Rev. viii. 1. This state of mental silence, in which the active powers of man are all at rest and waiting upon God, was also prefigured in the institution of the Jewish, or Seventh-day Sabbath, which the apostle Paul expressly says, was "a shadow of things to come." Col. ii. 17. And in another place, after speaking of the Seventh-day, he says, "There remaineth therefore a rest to the people of God; for he that hath entered into his rest, hath ceased from his own works as God did from his. Let us labour therefore to enter into that rest." Heb. iv. 9-11.

They who have ceased from their own works, from the "will-worship and voluntary humility" of the natural man, are then prepared to enter into the closet of the heart, and shutting the door upon the world, to offer up their prayers in secret to the Fa

ther of spirits; and "he who seeth in secret, will reward them openly," by granting them ability to overcome every temptation that may assail them.

James. This doctrine would seem to exclude from public worship, not only instrumental music, but even the singing of hymns. Yet it appears to me, that there are directions somewhere in the New Testament for singing hymns and spiritual songs.

Father. Instrumental music is entirely without example or precept in the New Testament; and there is good reason to believe it never was used among Christians until the church became corrupted. It was much used in the worship of the Israelites, under the old law, and was well suited to an outward, shadowy dispensation, when the Deity, in condescension to the ignorance and weakness of the people, was pleased to manifest himself in an outward temple made with hands. But we live under a spiritual dispensation, and are taught to believe, that "the Lord of heaven and earth dwelleth not in temples made with hands, neither is worshiped with men's hands, as though he needed any thing; seeing that he giveth to all, life, and breath, and all things, that they should seek the Lord, if haply they might feel after him and find him; though he is not far from any one of us, for in him we live, and move, and have our being." Acts xvii. 24–28.

Music may have a tendency to allay the passions, and to quell, for a moment, the unsanctified desires of the human heart; but its influence is only temporary; for no sooner have its sounds ceased to vibrate on the ear, than the appetites and passions awake from their slumbers with unabated strength. Even the melody of David's harp, could only soothe for a while the evil spirit of Saul-it had no influence in changing his heart. The object of Christ's reign is not to send peace on earth, by soothing the passions of men, but a sword, to subdue them and bring them under

right government. He comes to slay, that he may make alive again; to subjugate the will of man, in order that his divine will may be done in us, and to bring all our faculties, desires, and affections, under the government of his Holy Spirit. The pomp of ceremonies, the splendour of decorations, and the "pealing anthems" of the organ, are not consistent with the simplicity of spiritual worship, nor with the character and precepts of the meek and lowly Jesus.

It appears that the primitive Christians did sometimes sing psalms or spiritual songs, but the Scriptures do not inform us, whether it was always a part of their public worship, nor do they mention whether more than one person at a time was engaged in the service. It seems, from some expressions of the apostle Paul, that their mode of worship in the church at Corinth, was different from any that now prevails in christendom. He says, "When you come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. If any maň speak in an unknown tongue, let it be by two, or at most by three, and that by course, and let another interpret. But if there be no interpreter, let him keep silence in the church, and let him speak to himself and to God. Let the prophets speak two or three, and let the others judge. If any thing be revealed to another that sitteth by, let the first hold his peace; for ye may all prophesy one by one, that all may hear, and all may be comforted." 1 Cor. xiv. 26-31.

He also mentions singing, in two others of his epistles. He says, "Be not drunk with wine, wherein is excess, but be filled with the Spirit, speaking to yourselves in psalms, and hymns, and spiritual songs, making melody in your hearts unto the Lord." Eph. v. 19. Again, he says, "Let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing one another in psalms, and

hymns, and spiritual songs; singing with grace in your hearts to the Lord." Col. iii. 16. In these passages it is observable, that he is careful to mention that they must be filled with the spirit or word of Christ; and I think there is no doubt that their songs of praise and thanksgiving were dictated by it, just as much as their praying and prophesying. Every act of worship that proceeds from the influence of the Holy Spirit, is spiritual worship; and every act that proceeds from the will and wisdom of man, is "will worship" the former is enjoined upon us; but the latter is expressly forbidden. Col. ii. 23.

We are recommended in the Scriptures, not to neglect the assembling of ourselves together; and Christ has declared, "Where two or three are assembled in my name, there am I in the midst of them." He also says, "Without me ye can do nothing." Now, does it not follow, that when we are assembled together, we must wait in silence until we feel his power and presence to direct and assist us? For "obedience is better than sacrifice, and to hearken, than the fat of rams." They who act upon any other principle than this, appear to me to be like those who urged Jesus to go up to the feast: but he replied, "My time is not yet come: your time is always ready. The world cannot hate you, but me it hateth, because I testify of it that the works thereof are evil." John vii. 6, 7.

John. I should think it very uncharitable to say, that nearly all the worship that now prevails in christendom is evil; for I am certain that there are many pious men in every Christian sect.

Father. I do not say their worship is evil; for I hope and believe much of it is accepted in the Divine sight. He who beholds the hearts of all men, has graciously promised, "To that man will I look, even to him that is poor, and of a contrite spirit, and that trembleth at my word." There is a dead form of silence as well as a dead form of words; and it is