THESE People were first distinguished by the Name of Qua­kers in England, about the middle of the last century. George Fox was the principal Instrument of gathering them into a religi­ous society. His outward employment while young, was chiefly in the care of sheep, and from his infancy being of a grave, so­lid, observing turn of mind, was early restrained from the fol­lies [Page 15] incident to youth; solicitous, above all things, to obtain the favour of God, and to avoid every thing which either the Scriptures or the inward principle of Divine Grace taught him to believe was offensive to him; though in so doing many corrupt practices, which custom had familiarized to the Profes­sors of Christianity, presented themselves as obstacles in his way, which for a time occasioned him much anxiety, lest his own particular prospect should mislead him; but as he retained an inflexible integrity, he gained experience by the things that he suffered, and as his understanding was gradually illuminated, he received satisfaction in the many doubts he had long pain­fully laboured under. In the Year 1647, and 23d year of his age, he travelled through several counties of England, seeking out such as, in religions tenderness, were inquiring after the way of life and salvation: these he taught both by precept and ex­ample the benefit of retiring into silence, and instructed them to cease from all self-performances to turn to the [...] Christ in their own hearts, and wait to feel the instructio [...] [...] Spirit there, that their knowledge, worship and religious services, might not stand in the will of man, but in ‘the power of an endless life.’

In this service of love he continued some years, and his la­bours were so blessed, that great numbers were convinced by his Ministry and that of others who were gathered into the same inward divine Principle, who at first were called, Children of the Light. But the power and reverential awe attending them so affected their minds, and those of the piously disposed people to whom they ministered, as often to cause them to tremble before the Divine Majesty, under an abasing sense of their own unworthiness, whence they were in derision called Quakers; which name they have since been most generally known by in the world; tho' from their mutual love and patient suffering of injuries, which they held ought ever to mark the Followers of Christ, they stiled them­selves Friends, or the Friends of Truth. Thus it was, that a man without any worldly advantages of station or literature, meerly by a continued attention to the guidance of that Di­vine [Page 16] Light, which he bore testimony to in the energy and powers of his ministry, the convincing plainness and clearness of his doctrine, and the correspondent sanctity of his life, became an instrument in the Lord's hand, to collect from all professions and most ranks, great numbers of piously disposed people, who were at length embodied into a religious society, governed by one of the best systems of Christian Discipline that history af­fords any account of.

These converts to the Light of Christ in the Soul of Man, were distinguishable for a grave, sedate deportment; singular uprightness in their dealings; punctuality in the performance of their promises; a sparingness in discourse; great temperance and frugality at their tables; and plainness and simplicity in their dress and behaviour. They declined servile and fantasti­cal gestures, compliments and other customary forms of saluta­tion [...] putting off the hat, scraping the foot, bending the knee, [...] healths, &c. esteeming them to be violations of that sincerty and seriousness which becomes Christians; yet considered it their duty to treat all men with gentleness and respect. Making use of the singular number (Thou) as most proper and consistent with Scripture and the most approved an­cient writers, avoiding the customary use of the plural (You) when speaking to a single person, with such other flattering titles of address as serve to feed the Pride of the human heart, accounting them both contrary to the simplicity of the gos­pel and inconsistent with truth. They disused such names of the months or days of the week as were derived from the gods of the heathen, believing that under the gospel dispensation those prophesies were to be fulfilled, by which the Lord declared, he would so effectually take away the name of Baalim from his people, that they should no more be remembered by their names^*

They maintained that as the end of true religion is to redeem the minds of mankind from the spirit of the world, and bring them to an inward communion with God, that therefore the pursuit of wordly fashions, all diversions, such as gaming, dan­cing, [Page 17] stage playing and other amusements of the same baneful tendency, are to be refrained from, as evidently tending to raise the human mind, which is prone to vanity, above the preserving fear of God, and to weaken its desires after those effusions of his love and goodness, wherewith it ought to seek daily to be leavened. For according to scripture testimony and the corres­pondent evidences of Gospel Light, in their own hearts, they found, that while men's affections are engrossed by the plea­sures and delights of this world, they are dead to a sense of the Divine Life in them; the absolute necessity of regeneration and the power by which this great work is effected, are both inclu­ded in that doctrine of the apostle, If ye live after the flesh ye shall d [...]; but if ye thro' the spirit do mortify the deeds of the body, ye shall live: for as many as are led by the Spirit of God they are the Sons of God. ^*

It was about thirty years after the first appearan [...] [...] Qua­kers in England, that many of them settled in America. In the Year 1681, the province of Pennsylvania being granted to William Penn, he removed thither with a considerable number of his friends, mostly of the people called Quakers. It is wor­thy of special notice, that most of the settlements in Ame­rica were made with little regard to any prior title in the na­tives; but William Penn did not think his permission to colo­nize the tract of land granted to him by king Charles II. a sufficient title to the country; but assembled the Sachems or Prin­ces, and obtained their consent to settle upon the extent of land that he wanted. When it became necessary to extend the settle­ment, new lands were purchased from the original possessors, which established so much love and confidence in them towards William Penn and the first settlers of Pennsylvania, that his and their names were, and still continue to be, revered amongst them.

Such a toleration and liberty of conscience was established in Pennsylvania, as promoted and maintained a true sense of religion, which penal laws have ever failed of effecting; hypo­crisy [Page 18] and profaneness were discouraged, and those Ecclesiastical Establishments which tend to deprive men of their religious and civil rights avoided. William Penn granted a general to­leration to all who professed to believe in one Supreme Almigh­ty Being; and allowed the different sects of Christians to hold offices, and to enjoy the highest posts in the state; as by the Charter of Privileges, dated 28th October 1701, is expressly provided, viz. ‘Because no people can be truly happy though under the greatest enjoyment of Civil Liberties, if abridged of the freedom of their Consciences, as to their re­ligious profession and worship; and Almighty God being the only Lord of conscience, father of lights and spirits, and the author as well as object, of all divine knowledge, faith and worship, who only doth enlighten the minds and persuade [...] convince the understandings of people: I do hereby gr [...] [...] declare that no person or persons inhabiting in this P [...]e or Territories, who shall confess and acknow­ledge one almighty God, the creator, upholder and ruler of the world, and profess him or themselves obliged to live quietly under the civil government, shall be in any case molested or prejudiced in his or their person or estate, because of his or their conscientious persuasion or practice; nor be compelled to frequent or maintain any religious worship, place or mini­stry contrary to his or their minds; or to do, or suffer any o­ther act or thing contrary to their religious persuasion. And that all persons who also profess to believe in Jesus Christ, the Saviour of the world, shall be capable (notwithstanding their other persuasions and practices in point of conscience and religion) to serve this government in any capacity, both legislative and executively.’

And in order to guard, as much as was in his power against the instability of future human councils, William Penn provided, in the most solemn manner, in the last paragraph of his charter, that this most essential Liberty and Privlege should be preserv­ed inviolate, in the following memorable conclusion of it, viz. ‘But because the happiness of mankind depends so much upon the enjoying of liberty of their consciences as aforesaid, I do [Page 19] hereby solemnly declare, promise and grant for me, my hiers and assigns, that the first article of this charter, relating to Liberty of Conscience, and every part and clause therein, ac­cording to the true intent and meaning thereof, shall be kept and remain, without any alteration, inviolably for ever. And lastly I the said William Penn, proprietary and governor of the province of Pennsylvania and Territories thereunto be­longing, for myself, my heirs and assigns, have solemnly de­clared, granted and confirmed, and do hereby solemnly de­clare, grant and confirm, that neither I, my heirs or assigns, shall procure or do, any thing or things, whereby the liber­ties in this charter contained, and expressed, nor any part thereof, shall be infringed or broken; and if any thing shall be procured or done by any person or persons contrary to these presents, it shall be held of no force or effect.’

This general Liberty of Conscience was the natural effect of the divine principle of light and truth professed by the Quakers, who hold none excluded from the favour of God on account of their different religious persuasion, provided it [...] founded on the fear of God and love to mankind. A government establish­ed upon so liberal and extensive a plan, was an encouragement to great numbers of different persuasions to emigrate from va­rious countries, where many had suffered for their non confor­mity to ecclesiastical requisitions, to settle under a constitution, the basis of which was religious and civil liberty, to which wise provision the rapid settlement and improvement of the Province has, by the blessing of Providence been principally owing. It is a situation of society beautiful in prospect, and happy in the enjoyment, when men mutually give and receive liberty to live, with equality and affection; if not as belonging to the same visible church, yet to the same fraternity of mankind; agree­able to our blessed Saviour's doctrine, One is your master, and all ye are brethren. ^* The changes which for a number of years past, have gradually prevailed in this once peaceful land, principally owing to the great accession of people of different [Page 20] dispositions from the first settlers, the views of many of whom having been to amass wealth and aggrandize themselves, has very much reversed the system of happiness so long and suc­cessfully pursued: hence the friendly disposition of the Indians, conspicuous for a long course of years, in favour of the inhabi­tants, has been so changed, that Pennsylvania, after enjoying an uninterupted peace of more than sixty years, has, in com­mon with the other colonies, suffered severely from the incursi­ons of the natives.

THE temporal miseries and wrongs which are the sad ef­fects of war, are neither to be numbered nor expressed.—What theivery bears any proportion to that which with the boldness of drum and trumpet, plunders the innocent of all they have? and if themselves are left alive, with all their limbs, or their daughters unravished, they have many times only the ashes of their consumed houses to lye down upon.—What honour has war gotten, from its thousands and tens of hundreds of thousands of men slaughtered on heaps, with as little regret or concern as at loads of rubbish thrown into a pit—Who but the fiery dragon, would put a wreath, of laurel on such heroes heads. Who but he, could say unto them. Well done, good and faithful servants. But there is still an evil of war much greater, though less regarded, apparent to those who reflect, how many hun­dreds of thousands of men, born into this world, for no other end but that they may, by being born again of Christ, from sons of Adam's misery, became sons of God, and fellow-heirs with Christ, in everlasting glory; who reflects, I say, what name­less numbers of these are robbed of God's precious gift of life to them, before they have known the one sole benefit of living, who are not suffered to stay in this world, till age and experi­ence have helped them to know the inward voice and operation of God's spirit, have helped them to find and feel that evil, curse, and sting of sin and death, which must be taken from with­in them, before they can die the death of the righteous; who in­stead of this, have been either violently forced or tempted in the fire of youth, and full strength of sinful lusts, to forget God, eternity, and their own souls, and rush into kill or be killed, with as much furious haste and goodness of spirit, as tyger kills tyger for the sake of his prey. Amongst unfallen creatures in heaven, God's name and nature is love, light and glory—to the fallen sons of Adam, that which was love, light, and glory [Page 38] in heaven, becomes infinite pity and compassion on earth, in a God, cloathed with the nature of his fallen creature, bearing all its infirmities, entering into all its troubles, and in the meek innocence of a lamb of God; living a life and dying a death of all sufferings due to sin, Sing! O ye heavens! and shout all ye lower parts of the earth, for this is our God, that varies not, whose first creating love knows no change, but into a re­deeming pity towards all his fallen creatures. Look now at warring Christendom, what smallest drop of pity towards sin­ners is to be found in it? or how could a spirit, all hellish, more fully contrive and hasten their destruction; it stirs up and kin­dles every passion of fallen nature, that is contrary to all hum­ble, all-meek, all-loving, all-forgiving, all-saving spirit of Christ—it unites, it drives, and compells nameless numbers of unconverted sinners to fall murdering and murdered, amongst flashes of fire, with the wrath and swiftness of lightning, into a fire infinitely worse than that in which they died—O sad sub­ject for thanksgiving days, whether in popish or protestant churches; for if there is a joy of all the angels in heaven for one sinner that repenteth, what a joy must there be in hell, over such multitudes of sinners, not suffered to repent? And if they who have converted many to righteousness, shall shine as the stars in the firma­ment forever, what Chorazin woe may they not justly fear, whose proud wreath, and vain glory, have robbed such numberless troops of poor wretches, of all time and place of knowing what righteousness they wanted for the salvation of their immortal souls. ^* Here my pen trembles in my hand—But when, O! when [Page 39] will one single christian church, people, or language, tremble as the share they have in this death of sinners—Again, would you further see the fall of the universal church, from being led by the Spirit of Christ, to be guided by the inspiration of the great fiery dragon, look at all European Christendom failing round the globe, with fire and sword, and every murdering art of war, to seize the possessions and steal or kill the inhabitants of the Africa and the Indies—What natural right of man, what supernatural virtue, which Christ bro't down from heaven, is not here trodden under foot?—all that you ever read or heared of heathen barbarity, was here outdone by christian conquerors. What wars of christians against christians, blended with scalping heathens, have stained the earth and the seas with human blood, for a miserable share in the spoils of a plundered heathen world; a world which should have heard, or seen, or felt nothing from the followers of Christ, but a divine love that had forced them from distant lands, and through the perils of long seas, to visit strangers, with those glad tidings of peace and salvation, to all the world, which angels from heaven, and shep­herds on earth, proclaimed at the birth of Christ.

But to know whether christianity admits of war, christiani­ty is to be considered as in its right state; now the true state of the world, turned christian, is thus described by the great Gospel-prophet, who shewed what a change it was to make in the fallen state of the world; It shall come to pass, in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and all nations shall flow into it, and many people shall say, Let us go up to the mountain of the Lord's house, and he will teach us of his ways, and we will walk in his paths, Isa. ii. 2. Now what follows from this going up of the nations to the mountain of the Lord's house, the holy prophet expressly tells you in the following words: They shall beat their swords into plow-shares, and their spears into pruning-hooks: nation shall not lift up its sword against nation, ☞ neither shall they learn war any more, Isa. ii. 4. Mic. iv. 3. This is the prophet's true Christendom, with one and the same essential divine mark se [...] [Page 40] upon it, as when the Lamb of God said, By this shall all men know, that ye are my disciples, if ye love one another, as I have loved you, John xiii. 34. Christ's kingdom is no where come, but where the works of the devil are destroyed, and men are turned from the power of satan unto God—God is only ano­ther name for the highest and only good, and the highest and only good means nothing else but love, with all its works. Would you farther see when and where the kingdoms of this fallen world are become a kingdom of God, the Gospel prophet tells you, that it is then and there where all enmity ceaseth. The wolf, saith he, shall dwell with the lamb, and the leopard shall lye down with the kid: the calf and the young lion, and the s [...]tling together, and a little child shall lead them. The cow and the bear shall feed, and their young ones shall lye down together; and the lion shall eat straw like the ox. The sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice den—for they shall not hart and destroy in all my holy mountain, Isa. xi. 6. See here a kingdom of God on the earth; it is no­thing else but a kingdom of meer love, where all hurt and de­stroying is done away, and every work of enmity changed into one united power of heavenly love—but observe again and a­gain, whence this comes to pass, that God's kingdom on earth is, and can be nothing else, put the power of reigning love; the prophet tells us, it is because in the days of his kingdom the earth, shall be fall of the knowledge of the Lord, as the waters cover the sea.

Hence we are enjoined, by our blessed Saviour, to pray for, and continually to watch over every suggestion of our corrupt minds, which may impede the accomplishment of these gracious promises: Thy kingdom come, thy will be done in earth, as is done in heaven. The frequent accounts we meet with in the Old Testament, of wars being carried on in the time of the law, gives no sanction to the same practice under the gospel; as this last dispensation is a wonderous display of divine benignity and love, pronouncing those only blessed, who are found in the actual possession of that poverty of spirit, that meekness and [Page 41] purity of heart, which was pointed out in types and cere­monies, under the law; hence the gospel dispensation is declar­ed to be the bringing in of a better hope, by which we draw nigh un­to God, Heb. vii. 19.

We are Christians, not Jews, and are therefore required to at­tend to the instruction and practice of our great and good ex­ampler, Jesus Christ, who was declared from heaven to be the beloved Son of God; and whose appearance on earth was usher­ed in by the angels and heavenly host, with a publication of peace on earth, and good will towards men. The prophecies which preceded our Saviour's coming, clearly pointed to the greater excellency of the dispensation, which was to take place when He, the peaceable Shiloh, the desire of nations should come, unto whom the gathering of the people was to be, Hag. ii. 7.

The primitive christians bore a testimony to the inconsistency of war with the gospel. Robert Barclay, in his Apology, says, ‘That this was the judgment of most (if not all) the ancient fathers, (so called) the first three hundred years after Christ. They affirmed the prophecies of Isa [...] and Micah, respecting the peaceable reign of the Messiah, to be fulfilled in the chris­tians of their time.^*’ Many of the Reformers favoured the same sentiment, particularly John Wickliff; the first eminent instrument raised in opposition to the errors and corruptions then prevalent in the world; of whom we are told in the account of his life, ^† ‘That he thought the whole trade of war was sinful.’

We find by the accounts we meet within John Fox's Acts and Monuments of the Church, that the same testimony against war [Page 42] was maintained amongst the followers of Wickliff. This ap­pears more particularly, from a representation, called Conclusi­ons and Reformations, laid before the parliament, by those first Reformers, the 17th of Richard the IId, in the year 1395, as mentioned vol. 1. p. 579. It farther appears from what John Fox calls, "The godly Declaration of Walter Brute;"of whose sufferings for the truth, he gives us a large account, at page 554. An extract of the said Walter's expressions, on that head, are as follows, viz.

‘I marvel why wise men, leaving the plain and manifest doc­trine of Christ, whereby he teacheth patience, do seek cor­ners of their own imagining, to the intent they may approve fightings and wars; why mark they not after what manner Christ spake to Peter, striking the high bishop's servant, say­ing, Put up the sword into the sheath; for every one that shall take the sword shall perish with the sword.’

Again, ‘the apostle writing to the Corinthians, as touching judgment and contention, which are matter of less weight than are fightings; he writeth, Now verily there is great fault in you, that ye be at law amongst yourselves; why ra­ther take ye not wrong? why rather suffer ye not deceit. And that apostle generally in all his epistles, teacheth, that patience should be kept, and not corporal resistence by fight­ings, because charity is patient, it is courteous, it s [...]ffereth all things. I marvel how they justify, and make good the wars by christians, saving only the wars against the devil and sin. For seeing that it is plain, that those things which were in the Old Testament, were figures of things to be done in the New Testament, therefore we must needs say, that corporal wars being then done, were figures of the christian wars a­gainst sin and the devil, for the heavenly country, which is our inheritance.^*’

[Page 43] In the times which preceded our Saviour's appearance on earth, ‘every battle of the warrior was with the confused noise, and garments rolled in blood,’ but the warfare which was to be introduced by HIM, the Prince of Peace, of the increase of whose government there is to be no end, was to be "with burning and fuel of fire," ^* Isaiah ix. 5. to the destruction of the man of sin, the corrupt propensity of nature, and establishment of that purity of heart and universal love, which the gospel pro­poses.

The apostle tells the believers, Eph. vi. 12. ‘That they warred not after the flesh.’ 2 Cor. x. 4. ‘That the wea­pons of their warfare were not carnal, but mighty through God, to the pulling down the strong holds, casting down eve­ry imagination, and high thins which exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ It was by meekness and patient suffering, that our Saviour overcame and gave a deadly [Page 44] blow to sin; leaving us an example that we should follow his footsteps. ‘Learn of me, says this blessed Redeemer, for I am meek and low, and ye shall find rest to your souls. Blessed are the meek, and merciful, and those who hunger and thirst af­ter righteousness,’ (with this blessed promise) for they shall ‘be filled. Blessed are the peace-makers, for they shall be called THE CHILDREN OF GOD,’ Mat. v. And to his disci­ples, when he sent them to preach the Gospel, he says, ‘behold I send you as lambs amongst wolves.’ The evangelick prophet had a clear prospect of the abasement and sufferings of our Sa­viour, when he says, ‘He was oppressed and afflicted, yet he o­pened not his mouth; he is brought as a lamb to the slaugh­ter and as a sheep before her shearers is dumb, so he opened not his mouth,’ Isa. liii. 7.

The efficacy of this suffering spirit of Christ was contrary to the natural will, and a mystery to the reasoning part in man; ‘it was to the Jews a stumbling-block, and to the Greeks foolishness,’ and still remains a mystery to the ‘wisdom of the world,’ 1 Cor. 1.22.

Our Saviour himself, in the course of his precepts, clearly dis­tinguished the greater purity of the doctrine he was about to establish, from the imperfectness of that practised in the former dispensations; Mat. v. ‘Ye have heard that it hath been said to them of old times—an eye for an eye, and a tooth for a tooth, but I say unto you, that ye resist not evil.’ Again: ‘Ye have heard that it hath been said, thou shall love thy neighbour, and hate thine enemy, but I say unto you, love your enemies, ^† bless them that curse you, do good to them that hate you, and pray for them which despitefully use you [Page 45] and persecute you, that ye may be the children of your Fa­ther which is in heaven.^†’

Hence we have reason to believe, that the injunction and al­lowance granted to the Jews, of making war upon their ene­mies, and one upon another; was in consequence of that hard­ness of heart, which prevailed amongst them; and that this permission was granted from the same motive, as that mention­ed by our Lord, when the Jews were pleading the licence given them by Moses, to put away their wives and marry other women, Mark x. 5 ‘For the hardness of your hearts, Mo­ses wrote you this precept; but from the beginning of the creation God made them male and female—what therefore God hath joined together, let no man put asunder.’ This, as well as war, slavery, and other practices of the like nature, were a violence upon that union, purity and brotherly love, which subsisted in the beginning, in the original constitution of things, whilst man retained his primative innocency. And that the spilling of human blood was not acceptable in the eyes of perfect Purity, who the apostle denominates under the appellation of love, God is Love, appears from the prohibition laid upon king David, not to build an house unto God, on ac­count of his having been concerned in the destruction of so ma­ny of his fellow creatures, as himself declared, 1 Chron. xxii. 8. ‘The word of the Lord came to me, saying, Thou hast shed blood abundantly, and hast made great wars; thou shalt not build an house unto my name, because thou hast shed much blood upon the earth in my fight.’

That pious, learned man, bishop Taylor, chaplain to king Charles the 1st, in his dedication to his Discourse on the liberty of Prophesying, printed in London, 1702; appears to have had a clear prospect of what must be the genuine effect of the doc­trine and power, which our blessed Saviour came to communi­cate to mankind, even that inexpressible love, which breathing [Page 46] peace and goodwill to every individual, knows of no enemy; but, in Jesus Christ, embraces with brotherly affection, the whole creation. He expresses himself as follows at page 3. &c. ‘As contrary as cruelty is to mercy, tyranny to charity; so is wa [...] and bloodshed, to the meekness and gentleness of the christian religion. I had thought, says he, of the prophecy, That under the gospel, our swords should be turned into plow shares, and our spears into pruning hooks: I knew that no tittle spoken by God's Spirit, should return unperformed and ineffectual; and I was certain, that such was the excel­lency of Christ's doctrine, that if men would obey it, christi­ans should never war one against another.’

IF People had never seen War kindled in a Country and be­tween neighbouring Nations, they could hardly believe time men would be so inattentive to the dictates of Reason, the ten­der feelings of humanity and the more sublime nature and pre­cepts of the Gospel, ^* as deliberately to engage in battle for the destruction of each other. That loaded as men are with their own frailties and miseries, they should industriously labour to encrease them and contrive new ways for the ruin and slaugh­ter one of another. They have but a short and uncertain time to live, a work of the greatest importance to perform, ^† and yet will not suffer those awful moments to pass away in peace. ‘Wars, says an Antient Father, are Spectacles by which the de­vil doth cruelly sport with Mankind.’ And Bishop Taylor well observes. ‘That as contrary as cruelty is to mercy; ty­ranny to charity, so is War and Bloodshed to the Meekness and [Page 47] Gentleness of the Christian Religion.’ The apostle James hath clearly answered the question with respect to the occasion of War [...]pap. iv. 1. ‘From whence came Wars and Fightings amongst you? come they not hence even of your lusts?’ How extreme then must be that corruption which produces so desperate an ef­fect. It is now several years since the hand of God has been lift­ed up in Judgment; great distress and sufferings have and still do attend us; multitudes of our Fellow-men have been hurried into Eternity, and yet the people do not appear humbled nor careful to inquire into the true cause. Sinners are chastised, and yet remain unconverted. Let us look no where else but in ourselves for the cause of our miseries; our Sins are our greatest Enemies and draw upon us all the rest. We fight against those we esteem our Foes, and instead of labouring to overcome our sins, we basely, yield to their temptations.

It is the Sighing and Supplications of the contrite hearted which God will hear, and when his anger is passed over, He will remember his former mercies. Let us, beloved Brethen, not forget our profession as Christians; nor the blessing promised by Christ to the Peace-makers ^† but let all sincerely address our common Father for ability to pray, not for the destruction of our Enemies, who are still our Brethren, the Purchase of our bles­sed Redeemer's blood; but for an agreement with them. Nor in order to indulge our passions in the Gain and Delights of this vain World, and forget that we are called to be as Pilgrims and Strangers in it; but that we may be more composed and better sitted for the kingdom of God; that in the dispensations of his good pleasure he may grant us such a Peace, as may prove to the consolation of the Church, as well as the Nation, and be on earth an image of the tranquillity of Heaven. ^†

IS it one who asserts to and believes certain facts, as recorded in holy writ, and forms certain principles and opinions thereup­on; producing perhaps a partial reformation, an abstaining from the grosser pollutions of sin, but denying the possibility of a total cleansing and freedom from sin in this world? Or is it one who knows not in word only, but in deed and in truth, a death unto sin, and a new birth unto righteousness; a being born again, not of blood, nor of the will of the flesh, nor of man, but of God? For, says our blessed Lord, "except a man be born again, he cannot enter into the kingdom of God." A man may know with Nicodemus, and confess, that Christ is a teach­er sent from God, he may be able to talk much about the doc­trines of the gospel, and fancy himself secure by imputation, but what has this to do with the new birth so essentially necessary? What can all his wisdom and understanding teach him. Nay, he cannot come into the new birth till all is parted with. The very nature of the thing implies a beginning again, a life as dif­ferent, from his former as light from darkness. ‘Ye were sometime darkness,’ says Paul, "but now are ye light in the Lord." Now he who knows this new birth, not a change [Page 49] of opinion, not a comprehending the truths of the gospel in his understanding, or joining this or that society, but who knows the thing itself; not the name, not the imaginations concerning it, but the nature, the life, the essence, will such a man be like what he was before.

The forerunner of our Lord expressly told his hearers; when preparing them for the gospel dispensation, ‘The axe is laid to the root of the trees, and every tree that bringeth not forth good fruit is hewn down and cast into the fire.’ What tree and what root is there meant? Is it outward or inward? Who can answer that, but he who hath felt the axe, and the destruction in a measure of the corrupt tree? ‘His fan is in his hand, he adds, and he will thoroughly purge his floor;’ (mark "thoroughly,") what will remain then? that pro­fessors were concerned to know, and willing to part, with all that stands in the way, that they may know indeed what it is to be thoroughly purged, instead of denying the possibility of it; for it is a dreadful thing to oppose or deny the power of Christ.

Christ said, "Blessed are the pure in heart," but modern Christians, as they would be thought, say, There is no purity of heart, but it is and must remain deceitful above all things and desperately wicked? Again it is said, ‘who brings a clean thing out of an unclean?’ That the heart is naturally unclean as allowed, but hath not the Lord promised to cleanse his peo­ple from all their uncleannesses; mark all, what uncleanness will then remain? Some attempt to excuse themselves by what Paul once experienced; ‘The flesh lusteth against the spirit, and the spirit against the flesh; a law in the members warring against the law of the mind.’ That Paul once felt that, is allowed, but did he not after say, ‘There is no con­demnation to them that are in Christ Jesus, who walk not after the flesh but after the spirit,’ and did he not say, "The law of the spirit of life had made him free from the law [Page 50] of sin; and how could they who were dead unto sin live any longer therein?" Doth he not again say, ‘I am dead with Christ, nevertheless I live, yet not I, (not natural sinful self,) but Christ liveth in me?" "I will dwell in them, and walk in them, saith the Lord;’ and will the Lord dwell in an un­holy place? As soon would light dwell with darkness. Satan can indeed transform himself into an angel of light, yea, he, as God, sitteth in the temple of God, shewing himself that he is God. The imagining part in man is sure to be deceived, and wor­ship the appearance instead of the reality, for the worldby wis­dom, man by his natural or humanly acquired abilities, knew not, nor ever can know God. "If any man, says Paul, will be wise, let him first become a fool," that his old eye may be clos­ed, and the new eye which alone can discern the things of God, may be opened.

Again, Christ saith, ‘Be ye perfect, even as your Father which is in heaven is perfect.’ But modern Christians, as they call themselves, say there is no such thing as perfection. O that they would consider whom they oppose by so saying.

Doth not Pa [...] desire those he was writing to, to cleanse themselves from all filthiness of flesh and spirit, perfecting holi­ness in the fear of the Lord; and pray that others may be perfect and complete in all the will of God? What does such plain express language mean? O the subtility of that serpent, who can reason and argue the true meaning away; and O the lamentable state of those who are so deceived by him, who are sitting down at ease, with the vain imagination that what Christ hath done, as they suppose for them, will be sufficient with­out experiencing the work in them; who having eyes see not, and ears hear not, in the true spiritual sense.

Again, Christ saith, "Swear not at all;" but modern Chri­stians say, We may swear in some cases. We will reason about Christ's words, and judge ourselves what they mean; how far they are to be obeyed or not. Tho' James says, "Above all things, my brethren, "swear not." But how it is; We may [Page 51] swear such and such oaths. O poor Christendom, how is thy gold become dim!

Again, Christ saith, "Whosoever he be of you that forsak­eth "not all that he hath, he cannot be my disciple; but now Christians can keep all; their own wisdom, their own wills, the favour of the world, its riches and friendships, its fashions and customs; though our Lord saith, "Whoever is the friend of the world, is the enemy of God;" and Paul says, ‘If [...] please them, I am not the servant of Christ.’

MY mind hath been much exercised, at times, since I seperated from your communion, with desires for your real ad­vancement in the spirit and power of that religion you make profession of; and being persuaded there are those among you who do really desire to know the truth, I feel a renewed concern to salute these, in a degree, I hope, of true gospel love; and to offer to your serious consideration, the reasons which induced me to separate from your society. And truly, Friends, there were many ties, which nearly united me to you; and very unwilling [Page 52] I was for a considerable time, to believe that those things I had been engaged in, and so highly esteemed, were not what they had appeared to be; but, as I earnestly desired to know the truth, whatever it might cost me, I felt the axe laid to the root of the tree, and the fine buildings and plausible appearan­ces were shaken. I became sensible, that the tree must first be made good, before the fruit could be good; a doctrine essenti­ally different from what I had heard of men, even of men highly esteemed; by whom I was taught, that deliverance from sin is not to be expected in this life; and was hearing, day after day, the uniform acknowledgement of 'being miserable sinners, hav­ing no health,' &c. which I found by the manifestations of that spirit which "is given to every man to profit withal," 1 Cor. xii. 7, and which discovers the secret things of darkness, to be not agreeable, but contrary, to the scriptures of truth; which expressly declare, that the great Author of the gospel dispen­sation "came to save his people from their sins," Matt. 1.21, and not in them: a very essential difference. This I believe must be experimentally known, feeling sin to be the great dis­ease of the soul, the alone cause of separation from the most High, in whom alone true happiness is found. I was sensible that while sin remained, the separation must continue, there being "no communion between light and darkness, righteous­ness and unrighteousness; 2. Cor. vi. 14, nor could that gracious promise be fulfilled, "I will dwell in them, and walk in them, I will be their God, and they shall be my people;" 2 Cor vi. 16, for the apostle says, "ye are the temple of God, and the temple of God is holy." 1 Cor. iii. 17.

Further, John the Baptist who was sent to prepare the way of the Lord, describing the nature and effects of his master's kingdom, says "Now (mark now) is the axe laid to the root of the tree; every tree that bringeth not forth good fruit is hewn down and cast into the fire." Mat. iii 10. This is a language surely implying a complete, effectual cleansing from all the pollutions of sin, even now in this life. Our Lord himself uni­formly, in all his discourses, inculcated this doctrine. In that [Page 53] most excellent sermon on the Mount, Matt. v. 6.7, he insists on the necessity of a righteousness superior to that of the law; for says he, "except your righteousness exceed the righteous­ness of the Scribes and Pharise [...] [...] no case enter in­to the kingdom of heaven." What language can be plainer? And that he did not mean an imaginary, merely imputed right­eousness, as I fear, many vainly suppose, is evident from the conclusion; where he draws the comparison between those who hear, and do his sayings, and them who hear and do them not; thereby fully establishing the possibility of doing them▪ And if due attention is paid to every part of that discourse, I think it must be obvious, that they who are of the happy number, who not only hear, but do those sayings; and who our Lord li­kens to a building upon a rock, on which they are able to withstand all opposition; will not be miserable sinners, doing what they ought not to do, having no health in them; &c. but will know a righteousness wrought in them far superior to that of the law. For, as the law, the outward law, written on ta­bles of stone, took cognizance of outward actions; the law of Christ, written, as the apostle says, in the fleshly tables of the heart, reaches to the root, and source of action; for, whereas the law said, "Thou shalt not kill," Christ forbids being an­gry without cause. Again, the law said, "Thou shalt not com­mit adultery;" Christ forbids lust, thus striking at the root. The cause being removed, the consequence or effect must una­voidably be done away. Once more, the law said, "Thou shalt love thy neighbour and hate thine enemy; an eye for an eye, and a tooth for a tooth." Christ says, "Resist not evil, love your enemies, do good to them that hate you;" with much more of like import, which many who profess to follow him, seem to pay very little attention to; as though it was an indifferent matter, whether they do them or not. But it may be well for such to consider whether our Lord would have said, "Be ye perfect, even as your Father which is in heaven is per­fect," if he did not mean that they should be so; and whether they who do as he there exhorts, will not be perfect. I can­not [Page 54] conceive how it is possible to deduce any other inference without grossly wresting the scripture "Ye are my friends," said he at another time, ‘if ye do whatsoever I have command­ed you.’ John xv. 14. ‘He that loveth me keepeth my commandments,’ John xiv. 21. "Not every one that saith unto me Lord, Lord, (that call me master and honour me with their lips,) shall enter into the kingdom of heaven, but he that doeth the will of my Father, which is in heaven." Matt. vii. 21. "If ye know these things happy are ye if ye do them," John xiii. 17. For if the simple belief of Christ's sufferings, resurrection, &c. be sufficient to save; to what purpose was all his discourses, wherein he repeatedly insists upon the necessity of regeneration, a being born again; which certainly implies something more than a change of opinion, a persuasion of the judgment, and a partial reformation? For as he said to Nicode­mus, "That which is born of the flesh, is flesh, and that which is born of the spirit, is spirit," John iii. 6. it obviously follows, that they who are really born of the spirit, will be of the same nature as the spirit. "Old things will be passed away, and all things become new, and all of God," 2 Cor. v. 17. "A little leaven leaveneth the whole lump," Luke xiii. 21. "New wine must be put into new bottles." Mark ii. 22; with many other similitudes, plainly implying the necessity of a total effec­tual change. Again to confirm this great and necessary truth of freedom from sin, he says to his disciples, "if ye continue in my word, then are ye my disciples indeed, and ye shall know the truth, and the truth shall make you free," and, to reprove their carnal ideas of a temporal outward freedom, he adds, "He that committeth sin, is the servant of sin," and "If the Son shall make you free, ye shall be free indeed," John viii 31. &c. That this freedom from sin, even from the power, as well as the guilt, is to be known in this life, is certified again, by his saying of those who die in their sins, "Whither I go, ye cannot come," John viii. 21. Now if deliverance from sin is not known in this life, we must of necessity die in our sins. Therefore it matters not what knowledge a man hath, what is [Page 55] his faith, or what profession he hath made, if he hath not known deliverance from sin. This is a point so important, and a mistake therein liable to such baneful consequences, that I am induced to dwell upon it: knowing from my own experience, how pre­vailing is the contrary opinion. Nor is it strange, that people should prefer and indulge the notion of the possibility of deli­verance from the guilt and punishment of sin, without the pow­er thereof being subdued. We naturally love ease, an ease which the cross of Christ is decidedly against. So close does it apply, that it is, in our Lord's own words, as cutting off a right hand, and plucking out a right eye. Matt. vi. 29.30. "Who soever," says he, again and again, "doth not bear his cross, and come after me, cannot be my disciple," Luke xiv. 27. The apostle bears testimony to this important truth, where he says "They that are Christ's, have crucified the flesh with its affec­tions and lusts." Gal. v. xxiv. Surely if lusts and affections, the very root and seed of sin, are slain, what can remain there­of? In another place he says, "How shall we that are dead to sin live any longer therein?" Rom. vi. 2. Another apostle says, Whosoever is born of God, doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God." 1 John iii. 9.

I have produced a few plain passages of scripture, to shew the ground or cause of my separation; that deliverance from sin, a being cleansed from all defilement thereof in this life, is not only possible, but indispensibly necessary; and that the contra­ry doctrine is fundamentally erroneous; as it sets up the sha­dow instead of the substance, an imaginary, instead of a real holiness. I may probably make some more observations on this most important point, as I proceed. I shall now offer a few remarks on some of the services usually performed; com­paring them also with the scriptures of truth, which most pro­fessors acknowledge to be the standard or rule; from which comparison they clearly appear to me, not to be what many call them, means of grace and ordinances of God; but the mere inventions of man, set up in his own fallen wisdom, as a substi­tute [Page 56] for the life and power, which were lost in a long dark night of apostacy: not the true worship of God, but such bodily exer­cise as the apostle says, "profiteth little, 1 Tim. iv. 8. For be it remembered, the great Author of the gospel dispensation expressly declared, "that the true worshippers shall worship the Father in spirit and in truth," John iv. 23. And the apos­tle confirms it, by saying, "We know not what we should pray for, as we ought; but the spirit helpeth our infirmities and maketh intercession for us with groanings which cannot be uttered, Rom. vii. 26. Therefore, as this necessary assistance is not at our command, for people to pretend to worship the Most High in a prescribed form, or in the studied or extempore pro­ductions of their own natural or acquired abilities, in their own wills, and their own time, without waiting to feel the influences and movings of the Holy Spirit, in and through which alone true worship can be performed, appears to me to be nothing better, whatever it may be called, than will-worship. The scriptures also repeatedly mention a growing in grace, 2 Pet. iii. 18, a going on unto perfection, Heb. vi. [...] How inconsistent then is the repeated uniform acknowledgment, "We are miserable sinners, doing what we ought not to do, having no health in us," &c? Doth it not obviously confess, if the truth is spoken, that no benefit hath been received, notwithstanding the frequent (as it is pretended) waiting upon the Lord? But if it is true, as the scriptures declare, that Christ came to 'save his people from their sins;' they who make that confession, acknowledge they are not of that number; for if they are miserable sinners, they certainly are not saved from their sins, however they may attempt to reconcile so plain a contradiction. This is a lan­guage not confined to a particular part of the service; the in­consistency of the whole appears equally obvious; as at one time confessing their sins and wickednesses; then called upon to ad­dress the most High, with pure, humble, penitent, and obedient hearts; one while returning thanks for creation, preservation and redemption; again acknowledging having erred and strayed like lost sheep; desiring to shew forth his praise not only with [Page 57] their lips, but in their lives, by giving themselves up to his service, and walking before him in holiness and righteousness all their days; but still miserable sinners, doing what they ought not to do, &c. Can this running backwards and forwards, one time saying one thing, another time quite the contrary, be acceptable service to that God, who searcheth the heart, tri­eth the r [...]ins, and requireth truth in the inward parts? Again, in repeating the experiences of the royal Psalmist, how is it pos­sible but many gross falsehoods must be expressed? For if the words of the mouth do not express the real experimental lan­guage of the heart, however excellent they may be yet they are to those who utter them, not the language of truth but of falsehood. I should hope a little serious consideration will con­vince of this.

Again, respecting the custom or practice of singing, I have a few observations to make. How inconsistent is it, that they who have just before been confessing their misery and wretch­edness, should appear so quickly and easily to forget all, and be­gin singing. Surely it seems evidently to declare, they were not sincere in their acknowledgments, or that they think it of very little consequence whether their prayers are answered or not. Besides, not only the manner to me appears absurd and inconsistent: but the matter in many quite contrary to truth, and to what has been just before openly avowed. I could spe­cify many instances in every collection I have seen, but I wish people to search for themselves. Surely this is trifling with serious things. I am fully persuaded that the common practice of singing is only calculated to amuse the creature, to please the outward ear; whatever may be pretended of its warming the heart and kindling devotion. And if those who practise it would be honest and candid, I am of opinion they would be constrained to acknowledge that amusement is the chief object; or why so pleased with tunes and music? Can it for a moment be supposed, that the Almighty is to be pleased with such su­perficial [Page 58] conduct? Surely not, And with respect to its kindling devotion, it may be well to remember what is said of those, "who kindle a fire, and encompass themselves about with sparks; they may walk in the light thereof, but they shall lie down in sorrow," Isa. l. 11. I readily admit what is advanced to defend this custom, that our Lord and his disciples, the night before he suffered, sang a hymn, but what or how we are not informed; no doubt the matter and manner were both proper and seasonable; and that Paul and Silas, in prison, "sang praises to the Lord," I believe; but I cannot conceive what argument can be deduced from thence for the present custom of singing whatever may be given out, suitable or not, whether praise, profession, acknowledgment or petition. I fully believe this outward inconsiderate singing is very different from that recom­mended by the apostle, "Singing with the spirit, and with the understanding, 1 Cor. xiv. 15. "Singing and making melody in your hearts to the Lord," Eph. v. 19. And I also believe, that the true source of praise, even a greatful sense of the Lord's mercies, can be more consistently expressed than in outward jingle and sound.

Indeed, my friends, I fear you are, many of you, agreeably to your own confession, in a miserable condition. Suffer me to prevail upon you to consider, whether your continuing year after year miserable sinners, is not the consequence of your prayers not being heard; and let a concern arise to en­quire, whether you have been seeking aright or not: for our Lord promised plainly and expressly, "that they who seek shall find," Matt. vii. 5. Now, what have they found, who continue as they acknowledge, 'miserable sinners having no health in them &c? Do they not rather confess that the means they have used are insufficient to cleanse and heal them; that they have not rightly applied to the great physician, to the balm of Gilead, "to that tree, whose leaves are for the healing of the nations; but have been spending their money for that which is not bread, and their Labour for that which satis­fieth not; instead of hearkening diligently unto the Lord, and eating that which is good;" Isa. lv. 2. that true bread of life, [Page 59] which our Lord said, "whosoever eat thereof should live fore­ver?" John vi. 58. It may be well to have recourse to these means before the possibility of cure is denied; lest they thereby deny the power of God, that he is not able to "cast out the strong man armed, who keepeth his palace and his goods in peace," Luke xi 21. I think I need not add, who is there meant by the strong man armed, where is his palace, and what are his goods. The apostle speaks of some, "who had a form of godliness but denied the power thereof." 2 Tim. iii. 5. Now, it may be well to consider, in what can the power of godli­ness be known, but in dominion over its adversary, which is sin. And do not they who deny the possibility of sins being subdued, deny the power of godliness? A serious consideration may not be unprofitable. I have often admired, that those who plead for sin pretend highly to value the scriptures, and say, 'the scriptures is the rule;' whereas the scriptures uniformly insist upon the necessity of holiness; not an imaginary holiness, but a real purity of heart and of life. "Without holiness," said the apostle, "no man shall see the Lord." Heb. xii. 14. "Be ye holy in all manner of conversation, because it is written, Be ye holy for I am holy," 1. Pet. i. 15. "Present your bodies, (mark, your bodies) a living sacrifice, holy, acceptable unto God, which is your reasonable service," Rom. xii. 1. They talk much of the blood of Christ; it is a subject often in the mouth, but what of the nature and effects of it is known, let their own acknowledgments testify. The apostle declares it cleanseth from all sin," 1 John i. vii. Now how those who continue 'miserable sinners, doing what they ought not to do,' &c can be cleansed from all sin, let the considerate judge.

It is with me now, to answer some objections to this impor­tant truth; and to remark on some passages of scripture, which those who deny the possibility of sin being subdued, endeavour to cover themselves with. First, that 'The heart of man is deceitful above all things, and desperately wicked, who can [Page 60] know it?' Jer. xvii. 9. That the heart of every man, of every natural unregenerate man, is truely so, I firmly believe: but be it remembered that the Lord promised to give his people a new heart and a new spirit: Ezek. xxxvi. 26. And dare any one say, that heart is deceitful and wicked? O, beware of de­preciating the gift of God. "Blessed are the pure in heart' saith our Lord, for they shall see God." Matt. v. 8. "A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit." Mark vii. 18. "The seed on the good ground are they who in an honest and good heart, hav­ing heard the word, keep it, and bring forth fruit with pati­ence." Luke viii. 15. For now, in the gospel dispensation, the axe is laid to the root of the tree, Matt. iii. 10. What is the root of the tree there alluded to but the heart, from whence words and actions have their birth? "Thou blind Pharisee," said Christ, "cleanse first that which is within the cup and the platter, that the outside may be clean also" Matt. xxiii. 26. And do they not in the sta [...]ed form, pray that God, 'would cleanse the thoughts of their hearts, by the inspiration of his holy spi­rit" a most excellent petition; but what is it in those who use it and yet deny the possibility of its being answered, but a so­lemn mockery? For if the thoughts of the heart are really cleansed, there can be no sin, for sin defiles and pollutes the heart.

Another objection, is the language of the apostle, where he speaks of 'a law in his members warring against the law of his mind, and bringing him into captivity to the law of sin, and that in his flesh dwelt no good thing, Rom. vii. That the a­postle once was in that state, I think, is beyond a doubt; and that every real Christian experiences a similar, till the strong man armed is cast out, and the old leaven purged away. But that he was so at the time of waiting it, [...]o me appears by no means credible, from what he has written just before and after; or he must grossly contradict himself, which will hardly be allowed? but rather that he was describing the effects of the law upon the carnal unregenerate mind: for he says, "The [Page 61] law is spiritual, but I am carnal, sold under sin." Now can it be supposed that the apostle was then carnal? &c. Surely not, For just after, he says. 'the carnal mind is enmity against God, and 'to be carnal minded is death.' chap. viii. 6.7. and that "they who are in the flesh cannot please God;" but he adds, "Ye are not in the flesh, but in the spirit, if the spirit of God dwell in you; and if any man have not the spirit of Christ, he is none of his." It consequently follows, that if the apostle was then in a carnal state, he was none of Christ's, but at enmity against God. A little before, he says, "Knowing this, that our old man is crucified with him, that the body of sin might be destroy­ed, that henceforth we should not serve sin: for he that is dead is freed from sin, " chap. vi. 6.7. And in the 2nd verse, "How shall we that are dead to sin, live any longer therein." And in the 22nd verse, "Being made free from sin, and become ser­vants to God, ye have your fruit unto holiness, and the end e­verlasting life."

Now let this plain language, both before and after, written no boubt at the same time, determine whether the apostle was then in a carnal unregenerate state or not. And though he elsewhere says, "Not as though I had already attained, either were already perfect;" Phil. iii. 10. I think it in no respect fa­vours the construction many put upon it, that the apostle was then in a sinful state, but rather makes against them, as it plain­ly condemns the notion, of being perfectly and for ever justifiable by mere imputation, and evinces the danger of sitting down at ease, resting satisfied with an imaginary justification. For in another place, speaking of the Christian progress, he says, though he did not run as uncertainly, or fight as one that beateth the air, yet he found it necessary to keep under his body and bring it into subjection, or there was a danger, notwithstanding he had preached to others, of his being still a cast away, 1 Cor. ix. 26, 27. Another objection is, the same apostle says, "By grace ye are saved, through faith, and that not of yourselves? it is the gift of God, not of works, lest any man should boast." Eph. ii. 8, 9. In answer to which, I believe it is very necessary to [Page 62] distinguish between the works of man, which he does in his own will and strength, and those works which are wrought of God. Perhaps it is not rightly knowing this distinction that people cry out against works us though they were all a self-righteousness. The works of man, of the unrenewed carnal mind, yea the best of them, are as filthy rags; but I think there should be a great care not to join the works of God (those which he worketh in his people) with man's own works; for in the next verse the apostle says, "Ye are his workman­ship, created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them." That it is by grace, I believe, no real Christian will deny, but will, with humble gratitude in all his progress, acknowledge with the a­postle, "by the grace of God I am what I am," 1 Cor. xv, 10. This grace the same apostle declared, hath appeared to all men, (mark that, not to any particular part) and teaches, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world. He does not say (it teaches) we must continue in sin, "What," says he in another place, "shall we continue in sin, that grace may abound, God forbid," Rom. vi. 1. That it is also through faith, who will deny? for "without faith it is im­possible to please God," Heb. xi, 6. But the apostle speaks of a dead faith, James ii. 17. of a faith the devils have, verse 19. The true faith, he says, worketh by love, Gal. v. 6. purifieth the heart, Acts xv. 9. and overcometh the world, 1 John v. 4. Now what faith have those, who say, they are 'tied and bound with the chain of their sins, that they are miserable sinners, having no health in them" &c. The tree is known by its fruit.

Again, the words of our Lord, when upon the earth in the days of his flesh, to those whom he had healed of their dis­eases, are pleaded in excuse for continuing in sin, as "Thy faith hath saved thee, thy faith hath made thee whole, &c. But be it remembered, that those to whom he said so were com­pletely cured, received 'perfect soundness;' and, I believe, [Page 63] there is a remnant at this day, who witness the same works, spiritually accomplished by the powerful operation of the same word in the heart, even a being made whole, a being [...] of the great disease of sin, prefigured by the various cures performed on the bodies of the people.

Once more, another argument adduced is where the apostle says, "If we say we have no sin we deceive ourselves and the truth is not in us," 1 John i. 8. But a due attention to what follows, I think will clearly explain, that the apostle does not favour the idea that he was then in that state; for he adds, 'if we say we have sinned,' plainly alluding to time past, and conti­nues, "if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness;" and as all unrighteousness is sin, chap. v. 16. they who are cleansed from all, surely [...] have none remaining. It is the sincere de­sire of my mind, that the people would consider for them­selves, and not take things of such importance upon trust, but attend to the advice of the apostle, "Let every man prove his own work, then shall he have rejoicing in himself, and not in another, for every man shall bare his own burden." Gal. vi. 4, 5. "Be not deceived," he adds just after, "God is not mocked; whatsoever a man soweth, that shall he reap," what­ever be his opinion, knowledge or faith. And in another place he says, though he had all knowledge, could understand all mys­teries, though he had all faith, even to remove mountains, yet he might be as nothing, 1 Cor. xiii. 2. Therefore it might be well to have a care of talking so highly of the scriptures, while the life and conversation is not agreeable thereto; and remember the words of our Lord to some of old, "Search the scriptures, for in them ye think ye have eternal life; and they are they which testify of me, and ye will not come unto me that ye might have life," John v. 39.40. From which it appears, and is worthy the most serious attention, that those who had the scriptures and valued them, as to think they had eternal life in them, yet they would not come unto Christ, of whom they testified; and "who was and is alone the life as [Page 64] well as the light of men," John i. 4. Therefore it may be well to take care of putting the letter, the testimony, the decla­ration, concerning an object, for the object itself; for our Lord did not say the scriptures is the way; but "I am the way, the truth, and the life, and no man cometh unto the Father but by me," John xiv. 6. And learn the difference between the let­ter, the outward word, and the word that was in the beginning, John i. 1, before the scriptures, "the word high in the mouth, and in the heart;" Rom. x. 8, "which is quick and powerful, sharper than a two-edged sword, dividing asunder soul and spirit, joints and marrow, and is a discerner of the thoughts and intents of the heart, before whom all things are naked and open," Heb. iv. 12. and of whom, as I before observed, the scriptures testify; and without whose all powerful aid they re­main a dead letter, a sealed book. The apostle declared, the things of God can only be known but by the Spirit of God, 1 Cor. ii. 11. They are foolishness to the natural man. There­fore I think we should be careful how we attempt to compre­hend the truths, which are contained in the scriptures by our own understandings; but rather be willing, as the apostle re­commends, to become fools, that we may be truely wise, 1 Cor. iii. 18.

I would now offer a few remarks on those two ordinances or ceremonies, Baptism and the Lord's Supper as they are cal­led.

With respect to the first, as practised by those I more parti­cularly address myself to, little need be said; as sprinkling in­fants is not even an imitation of true baptism, has no relation to it whatever, nor do I believe, can there be found a single precept or example for it in any of the scriptures of truth. I am well persuaded it is, like many other things of the kind, a mere po­pish invention, in the times of darkness and apostacy, as a sub­stitute for the reality; not in any one respect calculated to answer any good purpose whatever. It may be well seri­ously to consider a language used at that ceremony, that 'this child is regenerate, and grafted into the body of Christ's [Page 65] church;' and in the catechism respecting it, that 'he is therein made a member of Christ, a child of God, and an inheritor of the kingdom of Heaven.' Now let every considerate person solemnly ask himself, whether he really believes such effects are really produced by it. If it is possible that any one can think so, his ideas of regeneration, and Christ's church also, differ very widely from mine.

Let it be considered also, what people are taught to promise at this ceremony: To renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sin­ful lusts of the flesh; to keep God's holy will and command­ments, and to walk in the same all the days of their lives.' Are they not here required to promise what is believed and confessed to be impossible to perform; for surely if it was per­formed, they would not 'be miserable sinners, doing what they ought not to do,' &c.

That baptism is necessary, absolutely necessary, for every member of Christ's church, I fully believe; but I believe, no application of water, even when rightly imitated, is the one true baptism. It is not the putting away the filth of the flesh, which is all outward elementary water can do, but the bap­tism of the Holy Ghost and of Fire,' Matt iii. 11, even a being baptized in the name, that is nature, of the Father, Son, and Holy Ghost, thereby experiencing the consuming of the earth­ly part in themselves, and a being cleansed and purified from all filthiness of flesh and spirit, perfecting holiness in the fear of the Lord; for the apostle says, "As many as are baptized into Christ, have put on Christ, "Gal. iii. 27. not imaginarily, but really; and being buried with him, by this spiritual baptism into death, even a death unto sin: that "like as Christ was raised from the dead; by the glory of the Father, so they also will walk in the newness of life," Rom. vi 4. And again, If any man be in Christ he is a new creature, old things are passed away, all things become new, and all of God:" 2 Cor. v. [Page 66] 17. and if all of God, there can be no sin, for "sin is of the de­vil, and not of God." 1 John iii. 8.

With respect to that other ceremony, called the Lord's Sup­per, notwithstanding I am sensible of the deep rooted prejudice in favour of it, I feel no discouragement: under a belief that a glorious day is dawning, when clouds and shadows, signs and appearances, shall give place to reality, to the pure essential substance. I am perfectly satisfied in mine own mind respecting it, and will endeavour to give my reasons, why I believe it is not of that consequence or obligation many fix upon it.

That our Lord, the night before he suffered, took bread and brake it, and gave to his disciples, as also the cup, I believe; and that he said, this do in rememberance of me; but that he en­joined it to be an ordinance I cannot find. I presume it will be allowed to be a part of the feast of the Jewish passover, as our Lord said, "With desire, I have desired to eat this passover with you, before I suffer," Luke xxii. 10. and which was a re­markable type or figure of Christ, who was the very Paschal Lamb, the substance or antitype itself. That the bread and wine, as a part of the passover, represented the body and blood of Christ, to be broken and shed for the remission of sins, I presume will also be allowed. Now as there is certainly a very essential difference between the sign and the thing signi­fied, let us consider a little, which is of most consequence, or whether both are of obligation. I expect none to whom I ad­dress myself will deny, that Christ was and is really the sub­stance and antitype of every type and figure, under the Mo­saic ceremonial dispensation. This then being one of those fi­gures representing the death of Christ; the substance being come, the type fulfilled, what need of the shadow; why not give place, as others are acknowledged to do? The apostle, writ­ing to some, remarks, "As often as ye eat this bread, and drink this cup, ye do shew the Lord's death, till he come." 1 Cor. xi. 26. But this I think, by no means implies that it was an enjoined ordinance, but rather, that those to whom he was writing, continued in the use or observance of the Jewish passover [Page 67] This I think, cannot appear improbable, when it is con­sidered, that for a time it was taught by some of the disciples, that "it was needful to be circumcised, and to keep the l [...]w of Moses," Acts xv. 5. of course this among the rest. There­fore it appears to me, that they, as yet, knew not, in a spiritu­al sense, the coming of Christ; that is, his spiritual appearance in their hearts: an inference which seems to be confirmed by what is recorded of some, who had been baptized with John's baptism, that is of water, yet had not so much as heard whe­ther there were an Holy Ghost, Acts xix 2. the promised mode of his coming again, John xvi. 7. Again, the apostle says, speak­ing unto wise men, no doubt spiritually wise, "The cup of blessing we bless, is it not the communion of the blood of Christ? The bread we break, is it not the communion of the body of Christ?" 1 Cor. x. 15.16. Can it be supposed that he here alludes to outward bread and wine? for if he did, all who par­take of that ceremony, let them be who they may, or what they may, have communion with Christ. Surely that would be join­ing light and darkness, Christ and Belial, righteousness and un­righteousness together, in direct opposition to the same apo­stle's plain declaration to the same people. 2. Cor vi. xv. He says again, "Ye cannot drink of the cup of the Lord, and the cup of devils; ye cannot be partakers of the Lord's table, and the table of devils." 1 Cor. x. 20. Now it is very ob­vious, that any can partake of the outward bread and wine, therefore that cannot be the cup and table of the Lord. Again, what is recorded of the disciples breaking bread from house to house, Acts ii. 24, I think by no means implies such a ceremony, but rather a social way of living among them­selves; as it is said, they had all things common verse 44 and, from what immediately follows, "did eat their meat with glad­ness and singleness of heart," verse 46, plainly alluding to their common meals. It is also I think, very observable, that when the apostles were assembled at Jerusalem, to consider what was necessary to be enjoined to the believing Gentiles, this cere­mony [Page 68] was not even mentioned: which had it been necessary, would sure not have been omitted, considering the things which were then enjoined; most of which have since been laid aside, Acts xv. 20. But our Lord's own words appear to me decidedly to discountenance the outward sign; as where he emphatically calls himself the "Bread of Life." "That his flesh is meat indeed, and his blood drink indeed, and that who­soever ate and drank it had eternal life." John vi. 46, &c. And to reprove their carnal ideas of outward eating and drink­ing, verse 52. and to direct their minds to the spiritual allusi­on, he adds, "What, and if you shall see the Son of Man as­cend up where he was before," verse 62, how will ye eat him then, not in outward bread and wine, "it is the spirit that quickeneth, the flesh (or outward food) profiteth nothing."

I believe there are among those whom I address myself to, such as are sensible of the necessity of this spiritual communion, and are truly desirous to partake thereof. Far be it from me to wound any of these. I do tenderly salute them, and feel a degree of unity with the least appearance of the true seed of the kingdom: I would not hurt the lead plant of the Lord's own right hand planting. However some little differences may ap­pear, yet let me say to these in a spirit of love and unity, as this is acknowledged to be but a sign or token, why is this con­tinued, when others of equal authority and obligation are dis­pensed with? For instance, that of circumcision, which our Lord submitted to, Luke ii. 21; and which for a time, even after his ascension, was enjoined by his disciples as I before quoted; Why this laid aside? It may perhaps be answered, this sign according to the apostle's definition of it, represented the circumcision made without hands, in putting off the body of the sins of the flesh, Col. ii 11. I fully believe it did, and as it is equally true that bread and wine is also a sign, there appears to me not a shadow of a reason why the one should be continued in preference to the other: the thing signified by both being of equal obligation.

[Page 69] Again, it is worthy of observation that the beloved disciple John, in his relation, makes not the least mention of this cere­mony; but is very particular in giving an account of our Lord's washing his disciples feet. Why is not this ceremony observed, as it appears to be more particularly enjoined than the other? For says Christ "Ye call me Master, and Lord and ye say well, for so I am; if I then your Lord and Master have wash­ed your feet, ye ought also to wash one another's feet, for I have given you an example, that ye should do as I have done unto you" John xiii. 13. Now where can there be found so strong an injunction for the other, that of bread and wine? If it is answered, that was a sign or figure to teach humility and love to each other which I readily admit it was. I think it is necessary to prove, that the other is somewhat more than a sign, to sup­port its continuance in preference; which I expect will hard­ly be attempted. That it was not practised or observed as an ordinance by the apostles, I think evidently appears from the whole tenor of their writings. Paul reproves some for being subject to ordinances. "Touch not, taste not, handle not," says he, "which all are to perish with the using." Col. ii. 20. and doth not outward bread and wine perish with the using? The apostle well knew the true living bread is not of a perish­able nature. Again, he says, "Let no man judge you in meat and in drink, or in respect to the holy day, new moon, or the sab­bath, which" he adds, "are a shadow of things to come, but the body, (the substance) is of Christ, verse 16. In another place he says, "The kingdom of God is not meat and drink, but righteousness and peace, and joy in the Holy Ghost." Rom. xiv. 17. And to some others he said "I am afraid of you, left I have bestowed on you labour in vain," because af­ter they had known God, had tasted somewhat of the substance, they turned again to the weak and beggarly elements, whereun­to they desired again to be in bondage. Gal iv 9. "Ye observe days, and months, and times, and years." verse 10, said he, which he had declared to be but shadows of good things; and I fear the same language is too applicable to many, who make a very high profession in this day.

[Page 70] From what I have observed on this subject, I think to an un­prejudiced mind, it must appear that the true supper of the Lord is an inward, spiritual communion. "Behold," says Christ, "I stand at the door, and knock: if any man hear my voice and open the door, I will come in to him, and will sup with him, and he with me," Rev. iii. 20; and that the outward bread and wine, was nothing more than a part of the Jewish ce­remonial dispensation; neither commanded to, nor practised generally by, the Gentiles in the apostle's days. For, I would just add, if it is a necessary ordinance; if in other words, it is what by many it is asserted to be, the effects of it would be e­vident; for our Lord said, "Whosoever ate his flesh and drank his blood, had eternal life." Now I presume no one to whom I now address myself, will impute such an effect to outward bread and wine; therefore it cannot be the Lord's supper. We no where read of two suppers. The difference between the sign and thing signified, the shadow and the substance, I be­lieve many are in a degree sensible of; and as the substance, the reality is to be partaken of, yea absolutely necessary; (for said our Lord, "Except ye eat the flesh of the Son of Man and drink his blood, ye have no life in you;" John vi. 53.) and as I before observed we read of but one supper of the Lord; surely it is of consequence rightly to know which is indeed the true supper.

I have no doubt but there are those who in sincerity and up­rightness of heart continue in the use of the sign; far be it from me to judge [...]ese. I have only a caution to give in love, that where these signs are regarded, it may be as to the Lord, and and not unto men. See Rom xiv. 6. I fully believe religion doth not consist in observing, or not observing, outward cere­monies. For as the apostle says, "In Christ Jesus, neither circumcision availeth any thing, nor uncircumcision; but a new creature;" Gal. vi. 15. It is not a name, a profession, or any outward observance; but I am not without a fear that many regard them as to men, and are in bondage unto them, and so settled down at ease in them, that they will hardly hear [Page 71] the least objection to them. Such perhaps must be left for [...] time: however, I have given some of my reasons for absenting myself from your communion, and why I believe the worship there performed, is not the worship which the Lord requireth; that it is not agreeable, but contrary to, the Scriptures; that it is not the means of grace, and ordinance of God" but the in­vention and imagination of man; that it is wrong in principle and in practice; in principle, because you are taught you must not expect deliverance from sin in this life, whereas the scriptures testify the contrary; in practice, because you worship in your own wills, and teach for doctrines the commandments of men, which our Lord testified against; Mark vii. 7: yea in an unre­generate state, according to your own confession, for a sinner is not regenerate. Therefore, what I have heard among you, that your best services are polluted, is strictly true; for while you yourselves are in the polluted state, all your performances are polluted also. "For who can bring a clean thing out of an unclean; not one," Job xiv. 4; but it may be well to re­member, it stands an unchangeable truth, "That the sacrifices of the wicked are an abomination to the Lord," Prov. xxi. 27. and though we may amuse ourselves with the vain idea that all is well, I do assuredly believe, that to offer any acceptable sacrifice or service, we must know, experimentally know, a being washed, sanctified, and justified in the name of the Lord Jesus, and by the spirit of our God. 1 Cor. vi. 11. Therefore remember a language of old to some who had no health in them, but were unsound from head to foot, as many confess they now are. "To what purpose is the multitude of your sacrifices," v. 12. "Bring no more vain oblations, incense is a­bomination to me, the new moons and sabbaths, the calling of assemblies I cannot away with, it is iniquity even the solemn meeting. When you spread forth your hands, I will hide mine eyes, yea, when ye make many prayers, I will not hear." ver. 13, 14. And consider the exhortation to them, "Wash ye, make ye clean, put away the evil of your doings from before mine eyes: cease to do evil, learn to do well," &c. ver. 16. Then it is added, "Though your sins be as scarlet, they shall [Page 72] be white as snow: though they be red like crimson they shall be as wool. If ye be willing and obedient, ye shall eat the good of the land; but if ye refuse and rebel, ye shall be de­voured with the sword: for the mouth of the Lord hath spoken it." ver. 18. Oh, how awful is this denunciation now fulfill­ing around us! It is the fervent breathing of my spirit, that this highly professing, much favoured nation, who have been calling abundantly upon the Lord with their mouths and ho­nouring him with their lips, may avert the impending st [...]oke, by truly humbling themselves before him? and as his judgments are in the earth, may indeed learn righteousness, [...]fa. xxv. 9.

I know, friends, from a degree of experience, that there are many and various appearances signs and shadows, set up a­mong professing Christians; some of which I have pointed out. I now wish to direct, according to the ability I am at present favoured with, to the reality or substance itself; and this in­estimable treasure which I had long in vain sought for without, among the various appearances, I at last found to be within. I can anticipate the surprise, and perhaps the indignation, the word within may excite in some minds, who may be ready to exclaim, Can there be any thing good in man? Yes, friends, the sovereign good, the only good, is to be found there; and I desire your patient attention while I endeavour to remove that unjust, delusive, yea too destructive idea, that nothing good is to be found in man. I believe it is the grand artifice, the most successful insinuation, of the great adversary of man­kind, to divert the attention, from that which is alone able ef­fectually to destroy his kingdom or rule in the heart, to objects without, to similitudes and appearances. (Mystery Babylon.) This good then, though in man is not or man, it is not natu­ral to him; but a free, spontaneous, unmerited gift. This good is, with reverence be it spoken even God himself, a truth I believe of the utmost importance to be experimentally known by every individual; and a truth abundantly testified to in the sacred writings; as the ground work, the substance the foun­dation of real religion; a language also repeatedly expressed [Page 73] by the professors of Christianity; though the truth, the reality of it, appears so little known, as by many even to be denied. Do not you frequently read, "I will dwell in them, and walk in them; I will be their God, and they shall be my people," 2 Cor. vi. 16. "If a man love me," said our Lord, "he will keep my words, and my father will love him, and we will come unto him, and make our abode with him," John xiv. 23. "The Comforter, even the Spirit of Truth," proceeding from the Father, said he, "dwelleth with you and shall be in you," ver. 17. "Know ye not," said the Apostle, "that Jesus Christ is in you except ye be reprobates?" 2 Cor. xiii. 5, and that your bodies are the temples of the living God? 1. Cor. vi. 19. I could multiply quotations of Scriptures, to prove this great important truth, but am sensible that those to whom I address myself are well acquainted with the words. 'You are fre­quently reading, of "Christ within the hope of glory," Col. i. 27▪ under various similitudes; but what is the reason, he is not known there? it is an important question. What is the reason, I again repeat it, that Christ so often read of in the Scriptures as within, notwithstanding so much talk and imaginations about him, is not known there in reality? I believe, friends, I can tell you the reason why he, the one great foundation, is not known, where alone he is truly to [...]e known. Because he is not sought for there, but in something without some appear­ance or representation of him, a knowledge gathered from men or books, from the history or outward letter, which, however highly it may be valued, I believe is merely notional. The real experimental knowledge is only known by his internal appear­ance, his second coming, without sin, unto salvation; Heb. ix. 23, and the operation and effects thereby produced. See Mal. iii, 3. "The kingdom of God," said our Lord, "cometh not by observation:" man with all his wisdom, is unable to com­prehend it, neither shall they say, "Lo here is Christ, or lo there," not in any outward appearance, "for behold the king­dom of God is within you." Luke xvii, 20, 21. "Say not in [Page 74] thine heart," said the apostle, "who shall ascend into heaven that is to bring Christ down from above, or who shall descend into the deep, that is to bring Christ again from the dead:" He is not at a distance, but "the word is nigh thee, in thy mouth and in thy heart. Rom. x. 6, 7, 8. Our Lord represented this great truth by various objects or similitudes, to convey spiritual instruction to his disciples; as a treasure hid in a [...]ield; Mat. xiii, 44, seed sown in the ground; Mark iv. 26, a grain of mustard seed; Mat. xiii. 31, a little leaven hid in meal; ver. 33. plainly alluding to this inestimable treasure as hid in the heart, the earthly part of man. There were some of whom our Lord said, having ears they heard not; they could not understand the spiritual meaning of his parables; but to some he said, "Unto you it is given to know the mysteries of the kingdom of God." Mark iv. 11. Now, friends, it is of consequence to know of which number we are, whether these are still to us as parables, or whether we know that which unsolds their true meaning: "I am the light of the world;" said Christ, "he that followeth me shall not walk in darkness, but shall have the light of life." John viii. 12.

The apostle says there is no communion between light and darkness. 2 Cor. vi. 14. If we have not light, we must of ne­cessity be in darkness. There is a spiritual light, as well as a natural. This great apostle to the Gentiles, declaring his com­mission to preach the gospel, said it was to turn people from darkness, to light, from the power of satan unto God. Acts xxvi. 18. Of what consequence then is it to be acquainted with this light, by which alone we can discern between good and evil. "All things." said the apostle, "that are reproved, are made manifest by the light; for whatsoever doth make manifest is light." Eph. v. 13. That we may know what this light is the scriptures abundantly declare. John the Baptist was sent to bear witness of this light, which is the true light, which light­eth every man that cometh into the world. John 1. 8, 9. In him, i. e. Christ was life, and the life was the light of men. ver. 4. This light shineth in darkness, even the dark heart of man; [Page 75] though the darkness comprehended it not. ver. 5. This is the light of the glorious gospel; therefore, friends, I caution you to beware of calling it a natural light, or a new lights, as many have done. For I believe the same light, if attended to and its discoveries obeyed, will eff [...] the same works spiritually in the heart, or inner man, as it formerly did on the bodies of the peo­ple. Therefore I believe there is great danger of speaking evil of the light, for whoever do, confess they are strangers to it, and of course are walking in darkness, for there is but one true spiritual light. And "If we say we have fellowship with him and walk in darkness, we lie, and do not the truth: but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his son, cleanseth us from all sin." 1. John, i. 6, 7.

Our Lord himself plainly declared, that "Every one that doeth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved; but he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." John. iii. 20, 21. Therefore it is not strange that those who plead for sin, which is evil, should speak against this light, and call it a natural light; or any thing, to excuse themselves; because it cannot but condemn them. Those things which the light, if attended to, [...]ould manifest to be evil, are too dearly loved, to be parted with, while they can persuade themselves they are secure in retaining them. I speak from ex­perience, and do earnestly recommend a turning to this light within from all the 'Lo heres,' and 'Lo theres:' the various appearances, signs, and shadows, set up by the will and wisdom of men, in the times of darkness and apostacy; even to Christ within, the hope of glory, the true foundation, 1 Cor. iii. 11; the rock against which even the gates of hell shall not prevail, Mat. xvi. 18; nor all the opposition of men, as it is faithfully abode in. This I believe is the substance of every shadow, the reality of every appearance, the word nigh in the mouth and in the heart; the true anointing, which is truth and no lie, and [Page 76] which teacheth all things without need of man's teaching. 1. John ii. 27. This is the new covenant, graciously promised by the Most High. "I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people; and they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord, for they shall all know me from the least of them unto the greatest of them, saith the Lord." Jer. xxxi. 33, 34.

Behold, said our Lord, the kingdom of God is within you. Luke xvii. 21. The seed of the kingdom which is sown in the hearts, though too small for the eye of man's wisdom to disco­ver, though it is still to the high professing Jew a stumbling block, and to the worldly wise Greek foolishness; yet it is to those who hear its call and obey it, Christ the power of God, and the wisdom of God. 1. Cor. i. 23, 24. This I believe is the new birth, without which our Lord declared no one even could see the kingdom of God. John iii. 3. The birth which is not of blood, nor of the will of the flesh, nor of the will of man, but of God, John, i. 13. For that which is born of the flesh, however high and specious its appearance, is still flesh; and that which is born of the spirit, however mean and contempti­ble in the eye of man's wisdom, is spirit. The gospel is a spiritual dispensation. The spirit of truth inwardly manifested, our Lord promised should guide into all truth. John xvi. 13. The apostles were not to leave Jerusalem till they had received it. Acts i. 4. And then we are informed, "They spake as the spirit gave them utterance." Acts ii. 4. We have no reason to suppose they used any form of words, neither that they spake when or where they chose; but we are frequently informed of their going or forbearing; as by the spirit they were directed; Acts viii, 29. xix. 7, &c. neither are we to suppose that this in­fluence and direction of the spirit was confined to any period of time; for, says our Lord, "Lo, I am with you alway, even un­to the end of the world." Mat. xxviii. 20. What a departure from their example and precepts is lamentably conspicuous among most professing Christians; who have invented various [Page 77] images, forms, and modes of worship, which they can perform when they please; evidently acknowledging that they think the influence and assistance of the spirit unnecessary; at least that they will begin at a venture, whether it may come or not. Surely it may be well to consider, whether it is not offering strange fire before the Lord. Lev. x. 1. The only true worship under the gospel dispensation, is, agreeably to our Lord's ex­press declaration, that which is in spirit and in truth, John iv. 24, and as the influences and movings of the spirit, (although so ab­solutely necessary, as that no acceptable worship can be per­formed without them) are not at our command; how proper, yea, how needful then, is a humble, silent, dependent waiting upon Him, who alone can administer this assistance; that there­by the true preparation of the heart may be experienced, to re­ceive whatever He, who searcheth the heart, and who alone knoweth what is good for those who wait upon him, may be pleased to administer: whether immediately, by his still small voice in the secret of the heart; or instrumentally, by whom­soever he may please to appoint!

"They that wait upon the Lord," said the Prophet, "shall renew their strength." Isa. xl. 31. It is the professed object of most assemblies for religious worship, to wait upon the Lord. Now, whether those who in solemn humble silence, wait to feel the influences of the spirit, to instruct and enable, when and what to offer, or what immediately to receive from the foun­tain of good, are such as that promise applies to; or those who are always ready to begin, either in a prescribed form, or in the exercise of their own natural or acquired abilities, whether they may have the assistance so necessary or not; I think a little serious consideration may determine. Indeed the plain express meaning of the term, Waiting, appears to me to be a silent at­tentive expectation of something; and if it is weightily consi­dered, that, at such times, we more particularly profess to ap­proach the sacred presence of Him, "who searcheth the heart, trieth the reins, and requireth truth in the inward parts;" who cannot possibly be deceived or amused by the most plausible [Page 78] expressions or the most eloquent language; who has decidedly condemned the practice of drawing near to him with the mouth, and honouring him with the lips, whilst the heart is far from him; Isa. xxix. 13. surely it is needful at such times to wait, silently wait, for the reception of spiritual power, lest we should be like those who offer the sacrifice of fools. Eccles. v. 1. "Let not thine heart," said the wise man, "be hasty to utter any thing before God, for God is in heaven and thou upon earth; therefore let thy words be few." ver. 2. "Without me," said our blessed Lord, "ye can do nothing." John xv. 5. Yet the practice of many who profess to follow him, evidently de­clares that they think they can do without him, for they are, as to words and outward performances, always ready. The apostle plainly declared, that "we know not what we should pray for as we ought, but it is the spirit that helpeth our infirm­ities." Rom. viii. 26. Then what are all the arts of composi­tion, and the powers of human eloquence, without this assist­ance, but as "sounding brass or a tinkling cymbal?" "When we pray," said our Lord, "use not vain repetitions as the hea­then do: for they think they shall be heard, for their much speaking;" Mat. vi. 7. a language too applicable I fear, not only to the prescribed formal prayers, but to the more private extempore productions: as though prayer consisted in outward expressions, an idea repeatedly condemned in the Scriptures of Truth.

The apostle, after saving we know not what to pray for, adds, "The spirit itself maketh intercession for us, with groanings which cannot be uttered," and Christ called them hypocrites who prayed to be seen of men; Mat. vi. 5, and directed his dis­ciples to pray in secret to the father, who seeth in secret. ver. 6. The apostle also recommends a praying always, with all prayer and supplication in the spirit and watching thereunto with all perseverance. Eph. vi. 18. He does not recommend to begin singing as soon as they conclude a prayer. In another place, he exhorts to a "Continuing instant in prayer;" Rom. xii. 12. again, "Pray without ceasing;" 1. Thes. v. 17. from all which [Page 79] I think it must appear that there may be true prayer without words, and that there may be also words without prayer. I believe, there are those possessed of considerable abilities, a ready flow of words, and a pleasing eloquent delivery, who can at any time when they please, deliver what I have heard called an excellent prayer; without waiting to feel that influence, which can alone enable to "pray with the spirit, and with true understanding;" but though such exercises may produce a temporary warmth, both in speaker and hearer, I believe, it will be found to be only a fire of their own kindling, a mere appearance, and not the effects of the live coal from the true altar. Isa. vi. 6. The same observations are equally applicable to every other external performance of worship, public or private: for however it may affect the outward ear, yea, and kindle sparks as it were pro­ducing a temporary warmth; if it does not proceed from the immediate sensible movings of the spirit of truth, I much fear the appellation of will-worship is too applicable to it.

I have also had a fear, that a language of old, respecting some of whom it was said, "They limited the Holy One of Israel," Psa. lxxviii. 41. is applicable to most professing religious socie­ties, where any particular man or set of men, assume to them­selves the exclusive right of teaching or preaching: a practice I believe totally repugnant to the gospel dispensation, and the uniform example and precepts of Christ and his apostles. For I fully believe that no human authority, call, qualification, or or­dination, can make a minister of Christ. That is the perogative of Christ himself. It is absolutely necessary that every individual Christian should be born of the Spirit; John iii. 5. and surely it most also be necessary that the ministers of Christ should, in an especial manner, be so too. Paul said he was made an apostle, "Not of men, neither by man, but by Jesus Christ and God the Father." Gal. i. 1. And, as I before observed, the dispensation of the gospel being 'a dispensation of the spirit,' the ministers thereof are ministers of the spirit, and not of the letter: not ministers of the words only, though scripture words themselves; but of the "word of eternal life," even of the "word which [Page 80] was in the beginning, which liveth and abideth for ever." 1. Pet. i. 23. That word which is "quick and powerful, discern­ing the thoughts and intents of the heart." Heb. iv. 12. Words may have, and no doubt have, their service, as the spirit brings to rememberance, and giveth utterance; but to steal the words of Scripture, see Jer. xxiii. 30, 31. and put them in a premedi­tated form, however eloquently they may be delivered, I believe is not preaching the gospel. But I believe that they who are particularly called, qualified, and sent by Christ himself, as I believe every true minister is, will not presume to preach or pray, when, where, or what they please; but as they are im­mediately moved and directed by the spirit of Christ, inwardly revealed; see Gal. i. 1.16. who can alone know what is needful to be administered, and these as they freely receive, they will, agreeably to our Lord's command, Freely give, Mat. x. 8, &c. 'without any view to temporal interest whatever.' And as they are not their own, they cannot dispose of their time or talents, according to their own wills; but as He who hath call­ed them is pleased to direct.

To conclude: the few observations I have now offered, may perhaps, to unprejudiced minds, be sufficient to evince the in­ward spiritual nature of the gospel dispensation; and that signs and figures, all external ceremonial performances, are totally abolish­ed from that worship, which can only be performed in spirit and in truth. John iv. 23, 24.

They may also evince that the only necessary qualification for true worship, is the influence and direction of the spirit of truth, inwardly revealed: that this necessary assistance is not confined to time or place, nor to any particular man or set of men. For as the apostle declared, "The manifestation of the spirit is given to every man, to profit withal," 1. Cor. xii. 7 [...] I believe there are no individuals arrived to the years of discre­tion, but who are favoured with a sufficient portion thereof, if properly attended to, to direct them into the paths of true judg­ment. The word, even the word of eternal life, is nigh to all, nor need any look to men for instruction; but this same anoint­ing, [Page 81] if the mind is simply and unreservedly directed to it, teacheth all things and is truth. 1 John ii. 27. Who is there, who has not felt its secret reproofs for evil, and its approbati­on for good? To this true teacher, of whose all sufficient aid I have thankfully to acknowledge a degree of experience, I do earnestly recommend the particular, unwearied, faithful attention of every individual.