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 \
 
 Internal Revelation 
 
 The source of 
 
 Saving Knowledge: 
 
 Candidly recommended in feveral 
 EPISTLES, 
 
 By MAT DRUMMOND. 
 
 The Second Edition. 
 
 LONDON: 
 
 Printed for Jonathan Nelson, in Reading; 
 and Sold by J, Roberts, near the Oxford' 
 Arms^ in Warwick-Lane. 
 
 MdCC XXXVI.
 
 AN 
 
 ADDRESS 
 
 TO THE 
 
 MEMBERS 
 
 OF THE 
 
 TWO MONTHLY MEETINGS, 
 
 CONSTITUTING 
 
 The Quarterly Meeting of Friends^ 
 
 OF THE 
 
 CO UNTY OF SUFFOLK. 
 
 BY SAMUEI. AILEXANBEM. 
 
 SECOND EDITION. 
 
 Printed by Thomas Wilson and Son, 
 
 FOR WILLIAM ALEXANDER, AND SOLD BY HIM t 
 
 SOLD ALSO BY DARTON, HAn\'EY, AND DARTONJ AND 
 
 •WILLIAM PHILLIPS, LONDO.V.
 
 PRE FACE 
 
 T O T H E 
 
 READER. 
 
 H E worthy Author of the 
 following Papers having 
 thought proper to com- 
 municate to the Public 
 her private Sentiments 
 with regard to the Ne- 
 ceffity and Benefit of a ftrid: Attention 
 to the internal Dictates of the Holy 
 Spirit 5 it may not, perhaps, be efteem'd 
 impertinent, for me (to whom fhe has 
 been pleas'd to commit the Care of the 
 
 Publication) 

 
 f ".-I 
 
 Publication) to premife a few Con fide- 
 rations on the State of Man, refpedting 
 the Imperfed:ion of human Reafon in 
 ipiritual Affairs. 
 
 Man, at his Creation, was form'd as 
 perfed: as his Nature would admit : 
 For fuch a Being only could be produ- 
 ced by infinite Wifdom and Goodnefs : 
 Yet he was made, 2iS Milton expreffes it, 
 
 Siifficient to havejlood, but free to fall. 
 Paradife Lofl, Lib. III. p. 66. 
 
 The former Part of this Aflertion, I 
 think, is naturally deducible from the 
 Attributes of the Deity ; and unhappy 
 Experience has demonftrated the latter : 
 For foon, very foon, Man exercis'd this 
 Freedom j and, by tranfgrefiing the 
 Command of his Maker, proved a fatal 
 Example to his Pofterity j who, in Pro- 
 cefs of Time, as Mankind grew more 
 numerous, increas'd in Vice, and drew 
 upon themfelves all the pernicious Con- 
 fequences of Intemperance and Lufli 
 enervated their Conflitutions, contraded 
 the before extended Span of Life, and 
 render'd themfelves Objedls of divine 
 Difpleafure, Thus the human Machine 
 
 became
 
 [ iii ] 
 
 became more crazy, and lefs apt for the 
 rational Faculty to exert itfelf in. That 
 the preceding Caufes muft have fuch an 
 Effedt, I prefume, is too obvious to 
 ftand in need of a formal Proof: May 
 we not then fairly conclude, that by 
 this Means (not to mention other Caufes) 
 Men became dark in their Underftand- 
 ings, their Reafon bev^^ilder'd and ob- 
 fture ? 
 
 I SHALL nov^, by a familiar Inftance, 
 endeavour to illuftrate the Matter, and 
 fhevi^ that this was the real Cafe. 
 
 Sacrifices, which (if I miflake not) 
 were early inftituted as a grateful Ac- 
 knowledgment to the fupreme Benefa- 
 d:or, and to preferve in Men's Remem- 
 brance whence all their Bleffings were 
 deriv'd ; this Inftitution (if I may be 
 allow'd to call it fo) was, by Degrees, 
 proftituted, and made fubfervient to Idols, 
 at once the Workmanfhip of Men's 
 Hands and Objed:s of their Worfhip. 
 'Twould be unneceflary to inlift longer 
 on the Proof of Men's becoming blind 
 in relation to the Knowledge of the true 
 God, fince every one that is converfant 
 with Books, and has a tolerable Notion 
 
 of
 
 of the Rife and Progrefs of Idolatry, 
 cannot but know that the Sun, Moon, 
 and Planets were worfhipped as Deities ; 
 and even Men, who had been ferviceable 
 to their Country, after their Death were 
 deified, and received divine Honours. 
 Can there be a ftronger Argument to 
 prove the Depravity of human Reafon, 
 and the Neceffity of a fupernatural Reve-» 
 lation to bring Men back to the Paths of 
 Truth ? 
 
 Things being come to this pafs, it 
 pleas'd the fupreme Being to chufe to 
 himfelf a peculiar People, and to write 
 them Laws with his own Finger in Ta- 
 bles of Stone ; and to render that which 
 before was inherent in the Nature and 
 Reafon of Things, the Objed; of their 
 Senfes : For, I conceive, it appears from 
 what has been already faid, that, by rea- 
 fon of Depravity and Vice, Men were 
 pretty great Strangers to, and ignorant of, 
 the lb much cry'd up Laws of Nature, 
 To proceed : Thefe written Laws they 
 alfo broke, went a v/horing after Idols, 
 and forgot the Lord their God : But in- 
 finite Goodnefs, who will never utterly 
 forfake his People, rais'd up Prophets to 
 point out a future Difpenfation, wherein 
 
 All
 
 J " J^ll Men Jldoiild be taught 'of the Lord.^ 
 '^v.'^'And wherein, The Lord would put ht\ 
 ''y '■ Law in Mens inward Parts, and write it 
 in their Hearts}" 
 
 In" the Fulnefs of Time this Difpenfa- 
 tion, fo amply foretold by the Prophets, 
 came; and the S EN T of the Father 
 took upon him a Body like unto ours, 
 wrought many furprizing Miracles in 
 Confirmation of his MilTion, laid down 
 a Syftem of Dodrines, whofe Nobility, 
 Purity, and Majefty proclaim aloud their 
 divine Extraction ; and which even its 
 Adverfaries acknowledge the Truth of, 
 when they ftile the Gofpel a " Republi- 
 cation of their favourite Law or Religion 
 of Nature. 
 
 The Minifter of this New Covenant 
 Difpenlation has declared, That no Man 
 knoweth the Father fave the Son, and he 
 to whomfoever the Son will reveal him.^ 
 Conformable hereunto . is the Dodrine 
 of the Apoflle,- The World by WiJdo7n 
 knew not GodJ^ And again ; The Things 
 
 B rf 
 
 * Vid. Ifa. liv. 13. John vi. 45. 
 '' Vid. Jer. xxxi, 33. Heb. viii. 8. 
 *" Vid. Chrijlianlty as old as the Creation, p. 7, 
 II. & pafHm. 
 ^ Vid. Matth. xi. 27. ' i Cor. i. 21. 
 
 •^
 
 [ vi ] 
 
 of God knoweth no Man^ but the spirit of 
 God.^ The natural Man rcceheth not the 
 'things of the Spirit of God, jor they are 
 Foolifmefs unto him ; jjeither can he know 
 thetn, becaufe they are fpiritually difcernedy 
 
 The narrow Limits of a Preface will 
 not allow me to expatiate on this Head. 
 Let it fuffice that I have juft hinted from 
 Scripture, and the Nature of Things, 
 that unaffifted Reafon is incapable of rai- 
 fing itfelf to the Knowledge of divine 
 Things. 
 
 Such being the Circumftances of Man, 
 the worthy Author has i^^n meet to 
 call to her fellow Mortals, lince God is 
 a Spirit, and tho/e that worjhip him mujl 
 worjlnp him in Spirit, "" not to let out their 
 Eye after Ceremonies and outward Per- 
 formances in Religion, of which fhe has 
 \ experienced the Liiignificancy, but to 
 turn jtf; that which (he has, in degree, 
 foun/^lhe Author of real Happinefs ; i:iiz. 
 the ternal Influence of the Holy Spirit j 
 ana to be attentive to the inlpeaking 
 Word, the Spirit of Grace illuminating 
 their Underftanding, and teaching them 
 to efchew every evil Way. 
 
 " I Cor. xi. II. "^ lb. ver, 14. '^ Joh. iv. 24.
 
 [ vii ] 
 
 The Grace of God that briiigeth Salva- 
 tion (faith the Apoftle) bath appeared to 
 ALL Men, teaching us, that denying Un- 
 god/ine/s and worldly Lu/ls, we Jhould live 
 foberly^ right eoujly^ and godly in this pre- 
 fent World. Behold, Reader, what this 
 Gi-ace will teach thee, if thou art obe- 
 dient thereunto. 
 
 To quote Texts to prove the Reality 
 of the Exiflence of the Light within, 
 would be to fuppofe the Reader very lit- 
 tle vers'd in thofe facred Writings the 
 Holy Scriptures, wherein this Dodlrine is 
 fo frequently and fo fully alTerted. I 
 fliall therefore wave that Point, and 
 only jufl obferve, that the ingenious Au- 
 thor of the following Epiftles has rather 
 laid down Hints, without any flrid: Re- 
 gularity of Connexion, than tied herfelf 
 down to a logical Method of Arguing, 
 not being fond of that Way, noj skill'd 
 in any Language beiides her iother 
 Tongue. 
 
 May the Reader be fo happy as to 
 divert himfelf of Prejudices, and ferioufly 
 confult his own Breaft, and the Holy 
 Scriptures, to lee whether the Things fhe 
 
 B 2 has
 
 [ viii ] 
 
 has alTerted are really fo : Thus will he 
 reap the Benefit intended him, and pro- 
 bably find the one Way to true Happi- 
 nefs : Which that every of you may do, 
 is the Defire of 
 
 Tour fmcere Well-wiper, _ 
 
 Reading, 
 26 3d Month, 
 
 1736. 
 
 Jonathan Nelfon.
 
 [9] 
 
 Edinburgh, 28"^ of 1 1^'^ Month 
 called Jtinmry, 1732-3. 
 
 ^^FiND It upon my Mind, be- 
 fore the Lord, to mention the 
 Error of moft of thofe People 
 who ferioully profefs Chrifli- 
 anity, and are blindly led into it by their 
 Teachers : It is denying the Appearance 
 of Chrift ivithin, or the LIGHT', which 
 he calls himfelf.^ 
 
 This Error prevents their retiring In- 
 wardly to feel his Reproof, or Approba- 
 tion : They believe and worfhip his 
 Manhood i but Chrift, the Son of the 
 living God, in his Spirit and Nature, 
 as he hath appeared to all Men, they 
 not only deny, but crucify by their Luft 
 after Dodtrines v/hich lead outward ; 
 and ignorantly roll the Rubbifh of Sing- 
 ing and Speakiiig, above the Sepulchre 
 made by them in their own Hearts, 
 
 where 
 
 * John viii. 12.
 
 where the Seed of the Kingdom hes bu- 
 ried. 
 
 Their Singing they call Praife, and 
 their Speaking Prayer : But, alas ! by 
 them that Breath is ftopt, that only can 
 perform the Worfhip God requires. 
 
 Wait in Silence before God they 
 will not -J yet no Direction can be more 
 plainly exprefs'd : Be ftill^ and know that 
 I am God. * This Way they go from the 
 Fountain of living Water^ and hew to 
 themfelves broken Cijlerm which can hold 
 no Water j feeding on Words, the lincere 
 Milk of the Word is negleded -, tho' by 
 it alone the new Birth can grow. 
 
 'Tis true the Apoftle fays juftly. With- 
 out all Controver/y, great is the Myjlery 
 of Godlinefs : ^ God was manifefi in the 
 Flefjy &c. Such alfo is his internal Ap- 
 pearance in the Hearts of all Men. But 
 what is the Occafion of this Myflery ? 
 Is it not, that the Finite cannot com- 
 prehend the Depth of infinite Condefcen- 
 iion, in beftowing this univerfal Mani- 
 fefiation t 
 
 But 
 
 » Pfal. xlvi. 10. ^ I Tim. lii. i6.
 
 [ " ] 
 
 But there is no Contradiction in the 
 Gofpel, nothing we need force ourfelves 
 to believe : On the contrary, 'tis evident 
 and certainly true ; yet the falfe Builders 
 defpife it j neverthelefs it is the living 
 Stone, which will rife of itjelf\ againft 
 which the Gates of Hell cannot prevail: 
 It is therefore the Enemy s Work to fmo- 
 ther it. 
 
 True Minifters of the Gofpel dired: 
 to ingrafting in this Vine, and building 
 on this Foundation j this the moft illite- 
 rate Man may do, that hath grown in it. 
 They can point to the Morning Star, 
 which {hows the Road, till the SUN 
 arife that baniflies all Shadows quite 
 away. 
 
 What can be more apparent to the 
 View of every Capacity, than that we 
 feel Accufation within ourfelves, when 
 we do wrong, tho' none blame us ; and 
 Approbation when the Intention was 
 good, tho' none praife or approve the 
 Adiion done ? 
 
 Now this is He, in his own Spirit 
 and Nature, appearing, as he promifed, 
 
 to
 
 [ 12 1 
 
 to reprove the World of Sin, of Right eouf- 
 nefs, andoffudgment.'' Their Judgment 
 hfalje, their Righteoufnels a Counterfeit -, 
 but tins, when try'd, will come forth as 
 Gold feven times refin'd. 
 
 At firft, indeed, the Appearance there- 
 of is but like a fmall Grain of Mujlard 
 Seed; but (to the Experience of all who 
 have grown in it) the latter end doth 
 greatly increafe. 
 
 This is the WORD, and by xhtjift- 
 cere Milk of this Word alone we can 
 grow in Grace, and in the Knowledge of 
 our Lord and Saviour fefus Chrif : In it 
 this Corruptible puts on Incorruption, 
 and this Mortal puts on Immortality ; 
 the earthly Mind withers and dies. Self 
 is crucified, with the Lufts and turbulent 
 Affections thereof; then the Spirit re- 
 turns to God who gave it : So that, at 
 Death, there is no other Change than 
 the putting off a Body, which is a Clogg 
 to a lively Communion with him through 
 Eternity. 
 
 How impioufly is this maintained to 
 be no more than the Light of a natural 
 
 Confcience, 
 
 * John xvi. 8.
 
 [ 13 ] 
 
 Confcience, as they call it ! (for all feel 
 its Influence) and if they would be 
 S 'Til L from their own willifig, run- 
 nings and aBingy they wou'd foon come 
 to fee that Conjcience is that Part in Man 
 fufceptible of divi?ie Lifliience^ as the Ear 
 is of hearing, or the Eye of feeing, in 
 the natural Body : When our Eyes are 
 fhut, no outward Objed; can be difco- 
 vered ; jufl fo the Ears, if we flop them, 
 the moft charming Sounds can find no 
 Entrance : So the Contempt oi X^Vi'i pure 
 Influence prevents their being purified 
 even as he is pure. 
 
 This Epiflle is written by one who, 
 in Love to God, loves all Mankind ; 
 which is the Caufe of this PrefTure of 
 Regret flie now feels for them in that 
 unhappy Error. Therefore to him that 
 is called ProfefTor of Divinity, and all 
 other Teachers of that fort, let it bo 
 fent; fince, in the tendereft Love, 1 find 
 myfelf engaged to warn all fuch again fl 
 teaching lor DcBrine the Commands of 
 Men.^ What elfe are all your contrived 
 ConfefHons of Faith, and Syflems of 
 Divinity, which Men are obliged to de- 
 
 C clare 
 
 * Matth. XV. 9.
 
 [ 14- ] 
 
 dare their Belief in, upon Oath, before 
 you allow of their being qualified: But 
 after fuch Declaration, and fome other 
 Ceremonies, they are dignify'd with the 
 Title of Gojpel Minijiers ? Ah ! this is 
 not New Teftament Difpenfation j nor 
 hath this Licenfe any Affinity with the 
 Commiffion given to the Apoftles, when 
 it was faid, Go, teach all Nations, bapti- 
 zing them in the Name of the Father^ 
 Son, and Holy Ghoft.^ Will Baptifm en- 
 fue with the Minijiry of fuch Teachers ? 
 Do not deceive yourfelves, and others, 
 'tis impoffible j therefore give over amu- 
 fing the Multitude by fprinkling the 
 Faces of Infants in its ftead ; when at 
 the very Inftant this Ceremony is per- 
 forming, you are damming up the pure 
 Spring of Life, within yourfelves and 
 the mifled Spectators, which would tho- 
 roughly waih from all Iniquity, and 
 purify to the Lord a peculiar Peopky 
 zealous of good Works. ** 
 
 I IN TREAT you to coufider, before it 
 be too late, and remember the Day of 
 your Appearance in this World, as the 
 Day of Grace is far fpent with many of 
 
 you. 
 
 * Matth. xxviii. 19. ^ Tit. ii. 14.
 
 r^5] 
 
 you. That God is infinite, none of you, 
 in Wordy as yet, deny. Now while he 
 is owned in Speculation, why is he de- 
 nied in PraBice^ by the Neglect of in- 
 ward Retirement y there to worlhip ? Oh 
 beware of thefe Words on Record, My 
 Spirit jh all not always Jirive with Man,^ 
 
 After having written the above, I 
 thought to have faid no more ; but the 
 Burden ftill refting on my Mind, I dare 
 not conclude till I have told, that the 
 Writer of this Letter is one who lately 
 was a Member of what is called the 
 Church of Scotland^ dwelling in the 
 chief City of that Nation. She gave up 
 their Society and Ceremonies, yet none 
 of thefe Minifters, of the Society ilie 
 left, came once to afk her the Reafon 
 why. In Charity I believe their Reafons 
 for this Neglecfl were of diflerent Kinds. 
 A piivate Conference has been fo long 
 deiay'd, that I now neither exped:, nor 
 delire a Vifit of that kind j but at the 
 fame time promife not to reiufe attend- 
 ing their AfTembly, Synod, or Prefby- 
 tery, if called there to anfwer. 
 
 C 2 That 
 
 * Gen. vi. 3.
 
 [ i6 ] 
 
 That you may become wife unto 
 Salvation, is the earneft Wifli of 
 
 Tour Friend, 
 
 M. D R U M M O N D. 
 

 
 [ 17 ] 
 
 To One called 
 
 Mr. John Shaxp^ 
 
 Minifter at South Leith, 
 
 Edinburgh, 25"* of']^'^ Month, 
 called September, if 33. 
 
 gj^J^OME Days ago, I very 
 j|i;|i little thought of writing 
 ^^|; to thee, but now I feel 
 j|||l myfelf engaged to warn 
 ^^ thee againft preaching a 
 flat Contradidion to the 
 Words of our Lord Jefus Chrifl, who 
 fays, The Kingdom of God is within^ 
 
 Can 
 * Luk. xvii. 21.
 
 [ i8 ] 
 
 Can there be no Light where that is? 
 Yet thou, confidently, from the Pulpit, 
 the 23d of this Month, deniedft the 
 Light withiriy and blamedft thofe who 
 adhere to it. Are not our Bodies faid 
 to be 'Temples for the Holy Ghoft to dwell 
 in^'' Yet thou affirmedft, where that 
 Spirit is there is no Light. 
 
 Ah, Woe is me! that any fliould 
 get the Name of Gojpel MiniJierSy and 
 deny the eternal Son of the living God 
 in his jpiritiial Appearance within the 
 Heart and corifcious Senje of Man, fince 
 there is no other Name or Power by 
 which we can be faved. 'Tis there 
 he convids of Iniquity, and throughly 
 cleanfes from it j and in the room of 
 Error enlightens with his Truth : And 
 this Holy Spirit will he never utterly take 
 from us, nor fuffer his Faithfulnefs to 
 fail, while we are attentive thereto. 
 
 Is it not within thou receiveft Reproof 
 when thou dofl wrong ? Is it not within 
 thou art jullified when thou dofl right ? 
 
 Now, in the Love of God, I exhort 
 thee to confider of thefe few Lines, and 
 
 lay 
 
 ' J Cor. vi. 19.
 
 [ ^9 ] 
 
 lay afide the Cant which thou haft 
 learn'd to call Divinity; then retire in- 
 wardly to learn from God ; for nothing 
 is Divinity but what comes from him. 
 
 O CONSIDER all the Writings of the 
 New Teftament, and thou wilt fee the 
 Light within is as much acknowledged 
 by the Writers of that valuable Book, 
 as it can be by any of the People called 
 Ridkers, I feel no Neceflity for me to 
 infift ; but as I am a Friend to Mankind 
 in general, fo I am thine. 
 
 M. Drum MONO. 
 
 Postscript added Jince the above 
 was fent, 
 
 QINCE from this pure Spirit alone 
 ^^ proceeds Salvation, is it not to be 
 regretted, that fo many Men are kept in 
 Pay to detract from its Power and Glory ^ 
 and to perfuade Mankind not to adhere 
 unto it ? 
 
 The
 
 [ 20 ] 
 
 The Reafon is plain : Where this 
 
 takes place, the Trade of Preaching 
 
 can be no more; but in Obedience to 
 
 the fame Spirit, thofe who have received 
 
 freely, WiW freely give. 
 
 A Report being fpread over the 
 Town, that the Contents of this Letter 
 were fo ridiculous it was not worth the 
 Receiver's while to give an Anfwer, 
 made me refolve to print it, more in 
 Regard to Truth than falfe Cenfure.
 
 [ 21 ] 
 
 ^'^■"^"n^:^^. 
 
 m--^?^^ 
 
 im^^x^ 
 
 ItEa 
 
 
 
 Bujh-Ull/^ near L>ondo7u 
 
 The 2'^ of the 6^^ Months 1735." 
 
 H I N K I N G this a fuitable 
 Time to publifh what I 
 believed fome time lince 
 required of me, which was, 
 in the preceding Letters, 
 to manifeft the Error of them who feri- 
 oufly profefs Chriftianity, yet are blinded 
 with Prejudice J I now find it my Duty 
 to exprefs fome Thoughts relating to 
 thofe who are got from under the dark 
 Cloud of implicit Faith ^ but have not 
 yet difcovered what to believe ; though 
 Infinite Goodness has made Reve- 
 lation fo general, that they themfelves 
 feel, and fometimes acknowledge its Li- 
 fiuence : But not knowing how to define 
 
 D it.
 
 [ 22 ] 
 
 it, they give it fome Term, or Name, 
 which makes them eafieft under the 
 Difobedience of its DiBates; and To they 
 come to deny all immediate Revelation 
 from GOD, in this Day; and what 
 they feel of Revelation, they call Reajbn, 
 
 My dear fellow Mortals, fuffer me 
 to addrefs myfelf to you under this un- 
 happy Error, which feparates you from 
 real Happinefs. 
 
 Now what is this which you call 
 Reafon ? Is it a Principle which GOD 
 has implanted in the Mind or Nature of 
 Man ? And is this Principle what the 
 Lord Shaftjbiiry (in his CharaBeriJiicks^ 
 Vol. II. p. 32.) calls the Leading Part? 
 Are its Dilates real Wifdom ? If fo, 
 then if thou art led by it, Why is not 
 thy Mind at Reft? How comes any 
 Paffion or Defire of thine to fwell be- 
 yond its due Bounds ? Well did I know 
 what EfFed; fuch Faith had upon thofe 
 who thought themfelves Philofophers, 
 before I underftood real Philofophy; and 
 therefore I here affirm that 'tis Sophijlry, 
 and not real Philojbphy, which contra^- 
 dids immediate Revelation. 
 
 Can
 
 [ 23 ] 
 
 Can the infinite Spirit of Spirits ceafe 
 to manifeft himfelf in the Soul or 
 Spirit of Man ? And if the Eternal 
 Essence be infinite Goodnefs and in- 
 finite Mercy, mufi: not a Ray of this 
 GLORIOUS Light appear in us for our 
 Inftrucftion and Guidance ? ^ It is impof- 
 fible he fliould leave Mankind fo much 
 in the Dark, as they mufl be, if there is 
 no fuch thing as immediate Revelation. 
 
 But if thou haft obferved how un- 
 happy the Denial of Revelation has made 
 Mankind in general, and thy poor di- 
 ftradled Soul, at times, in particular; 
 come now, if thou art thirfting after 
 real Pleafure^ and drink of that River 
 of Pleafure which is at GOD's Right 
 Hand for evermore. 
 
 The Way to come into this ^lefeJ 
 Re/lj is to ceafe from thy fruitlefs En- 
 quiries after Learning in the Dark, and 
 turn to that Light which illuminates 
 all Souls, as the Sun does Bodies; and 
 in this Light thou fhalt clearly fee Light; 
 
 D 2 for 
 
 * n^. Preface,
 
 [ 24] 
 
 for in this Light alone is the Myftery of 
 every beneficial Science truly difcovered. 
 
 But while thou derogateft from the 
 Power of GOD^ which enlightens thy 
 Underflanding, thou refifteft the Reve- 
 lation of GOD, and fhutteft thy Eyes, 
 as it were, from beholding a more^/i5- 
 rious ObjeB than ever thou yet beheldft. 
 And, while in this Delufion, thy Ears 
 are flopp'd from hearing a more charm- 
 ing Sound than ever yet got Entrance 
 there. 
 
 O! YIELD Obedience to the eternal 
 GOD, as the eternal Power operating in 
 thee, and thou wilt be foon convinced, 
 beyond all Doubt, that he is infinite 
 Perfection, which defires and offers thee 
 Power to become a Child of God : For 
 to as many as receive hi??i, to them he 
 gives Power to become Sons of God, even 
 to as many as believe on his Name. ^ 
 
 And as thou believefl: in him, mani- 
 fefting himfelf in thee, thou pafiefl from 
 the Death of Senfualityj and in the ^/o- 
 rious Effence dofl thou live, move, and 
 
 have 
 * John i. 12.
 
 [ 25 ] 
 
 have a real Being j and that Life is hid 
 with OOB in Chrift Jefus, abftraded 
 quite from grofs Senfuality, which blinds 
 the Underftanding from perceiving it, 
 fo as to be obedient to the Revelation of 
 GOD J which is made manifeft in Man -, 
 For that which is to be known of God, is 
 made manifeft in usj^ I am a living Wit- 
 nefs of thisi and 'tis that Power which 
 enlightens the Underftanding to diftin- 
 guifh between Right and Wrong. The 
 fame Power alfo gently perfuades the 
 Mind to forfake the one, and to be led 
 by the other; opening the Underftand- 
 ing, and convincing the Judgment that 
 our Duty and Intereft are the fame. 
 
 This Power raifes us above regard- 
 ing the Cenfure or Approbation of the 
 Crowd, and places our Satisfaction in 
 being approved by if alone, which is 
 felfjiifficient to do all Things, and will 
 impower us to do every thing that is 
 required of us, if we, in humble Ado- 
 ration, are attentive thereto. 
 
 And is not this Power, by its EfFe(fls, 
 as evident to be the Power of GOD, 
 
 infpiring 
 ' Rom. I. 19.
 
 [26] 
 
 inlpiring Man, as any Truth which 
 thou, by thy own Search, hafl yet diC- 
 covered? And this Difcovery muft be 
 thy own, before thou canfl be in the 
 leafl benefitted by it: But when thou 
 comeft to own it, for what it really is, 
 in the Secret of thv Soul, and loveft its 
 Appearance, then wilt thou know. What 
 Eye hath not feen^ nor Ear heard, neither 
 hath enter d i?tto the Heart of Man, the 
 things which God hath prepared for them 
 that love him: But G^^ (faith the Apo- 
 flle) hath revealed them unto us by his 
 Spirit J for the Spirit fear cheth all 'Things y 
 yea the deep Things of God.^ 
 
 All true Philofophers are attentive 
 to this Power, and by their Attention 
 difcover, and acknowledge, the Eternal 
 Goodnefs to be infinite, and themfelves 
 dark, but when they are illuminated by 
 this Power. 
 
 For the fake of the Heedlefs and 
 Unhappy amongfl Mankind, have I 
 writ this; earneflly deliring that they 
 may come to refl on the immoveable 
 Rocky fince I am perfuaded that 'tis^ 
 
 here 
 *■ 1 Cor. ii. 9, 10,
 
 A 
 
 BRIEF and SERIOUS 
 
 WARNING 
 
 To fuch as are concerned in 
 
 Commerce and Trading, 
 
 Who go under the Profeffion of Truth, 
 to keep within the Bounds ^hereof, in 
 Righteoufnefs, Juftice and Hunefty to- 
 wards ali Men. 
 
 Written by Ambrose Rigge, 
 
 in t v- Year ,678. 
 
 And now re-p.inted, together with the 
 Advices of Irveial Yearly- Meetings of 
 like Tendency : By Order of the kft 
 Yearly-Meeting in London. 
 
 LONDON: 
 
 Printed by Mary Hinde, at N° 2, in 
 George - Tardy ^ Lombard-Street^ ^77 ^»^
 
 [ ! 1 
 
 Meeting for Sufferings^ 
 the 15th of the Eleventh Month 1771. 
 
 UNDER a forrowful Confideration of the 
 Reproach brought on T'ruth and our 
 religious ProfeJJion, by fome late Infl^nces of 
 Perfom under our Name, who have fliamefully 
 deviated from our Principles as well as from 
 common Honejly and Jufiice amongfi Men, in 
 failing of paying their jufi Debts, and thereby 
 involving themjehes and others in Mijery and 
 "Ruin. The laft Tearly-Meeting in London 
 did direSi this Meeting to re-print a Treatife 
 oj our ancient Friend Ambrose Rigge, long 
 fince deceajedy being a Warning to Friends 
 againft entering too deeply into trading and 
 the Spirit of this World, together with fuch 
 Tearly-Meeting Advices on that Head as might 
 be thought proper » 
 
 7his Meeting therefore hath feleSfcd, and 
 added to the jaid Freatije, divers earfie/l and 
 pat hi tic Advices ot fever a I of our 1 early- 
 Meetings^ againli a too eager Purftiit of the 
 ferilhing Things of this Life^ omitting many 
 ethers of like Import for Brevity' ^ Sake : But- 
 fuch as are here retained evidently fhew, how 
 early a Declenjion from the primitive Simpli- 
 city and Uprightnejs of our Anceflors began to 
 prevail among divers in Profejfon wjh us-, 
 
 and
 
 [ M ] 
 
 and at the fame I'ime the conftant and unre* 
 mitttng Care and Concern that refied on the 
 Minds of our faithful PredecejforSy and is 
 fiill continued amojtgfi us, to warn and advije 
 ail Friends againft Pride, Ambition and 
 Luxury, and Launching out into unwarrant*- 
 able 'Trade fojupport them.
 
 t 1 1 
 
 BRIEF and SERIOUS 
 
 WARNING 
 
 To fuch as are concerned in 
 
 C O M M E R C E, c^c. 
 
 MANY Days and Months, yea, fome 
 Years, hath my Life be^n opprefled, 
 and my Spirit grieved, to fee and hear 
 of the uneven Walking of many, who have a 
 Name to live, and prcfefs the Knowledge of 
 God in Words ; yea, and alfo of fome who have 
 tailed of the good Word of God, and nave 
 been made Partakers of the Power of the World 
 to come, and have received the heavenly Gift 
 and Grace of God, which teacheth all, who walk 
 in it, io deny all Ungodlinefs and Worldly Lujls, 
 and to live foberly^ honejily and righteoujly in this 
 frejent fVorldi, whole Paithfulnefs, with great 
 Reafon, hath been expftled to God in Things 
 of the higheft Concern, and to have walked as 
 Lights in the World, and in all Faithfulnefs 
 both to God and Man, to have flood as living 
 Monuments of the Mercies of the Lord, letting 
 their Lights fo fhine before Men, that they 
 might fee their good Works, both in fpiritual 
 and temporal Concerns ; and fo might have 
 honoured and glorified God in their Day and 
 Generation, and have convinced, or confounded, 
 Gain-fayers, putting to filence the Ignorance of 
 
 toolini
 
 [ 2 ] 
 
 foolifh Men, whereby the worthy Name of the 
 Lord, by which they have been called, might 
 have been renowned through the Earth, and his 
 precious Truth and Glory fpread to the Ends of 
 it ; that many, through the beholding rheir 
 good and exemplary Converfation in Chrift, 
 coupled with the holy Fear of God, might have 
 d' fired to lay hold of the Skirt of a Chrijiian 
 indeed, whofe Praife is not gJ Men^ hut of Cod* 
 
 Thefe are the Fruits which we have laboured 
 and travelled for through many and great Tri- 
 bulations, that many might be turned to Righteouf- 
 nefsy and that the Knowledge of the Power and 
 Glory of the Lord tnight cover the Earth, even as 
 the Waters do the Sea. This was, and is, our 
 only End and Dcfign, which, blelTed be the 
 Lord, many are "WitnefTes of, and eftablifhed 
 in, to our abundant Joy and Comfort : But 
 there are Tome amongff us who have not walked 
 humbly with the Lord, as he hath required^ 
 nor kept in that low Eftate, neither inwardly 
 nor outwardly, which becometh fuch who are 
 travelling up to Zion, with their Faces thither- 
 ward, but have gone from the Rock, which is 
 firm and fure, into the great Sea of Troubles and 
 Uncertainty^ where fome have been drowned, 
 others hardly efcaping, and many yet labouring 
 for the Shore, with little Hopes of coming at 
 it i who have not only brought themfelves in 
 danger of fufFering Shipwreck, but have drawn 
 in others, and have indangered them alfo ; 
 which hath opened the Mouths of the Enemies 
 of Sion\ Welfare, to biafpheme his great and 
 glorious Name, and hath eclipfed the Luftre of 
 the glorious Sun of Righteoufnefs both in City 
 and in Country : This is a crying Evil, and 
 ought not to go unreproved, and that with a 
 
 fevere
 
 t 3 3 
 
 a fevere Countenance, for God is angry with it"i 
 and will afTuredly punifh it. 
 
 Many have got Credit upon the Account of 
 Truth, becaufe at the Beginning ir did, and 
 doth ftill lead all who were and are fairh.u! to it, 
 to Faifhfulnefs and Truth even iri the unrighteous 
 Mammon^ and to let their Yea be Yea, and cheir 
 Nay be Nay, even between iVIan and Man in 
 outward Things -, fo that many would have 
 credited one that was called a ^aker v^\\\s. muchj 
 and many I believe, did meerly upon that Ac- 
 count, fome whereof, I doubt, have juft Caufe 
 to repent o( it already : But if Truth ;ind 
 Righteoufnefs had been lived in by all who 
 profefs it, there had been no fuch Occafion given ; 
 tor they who ftill retain their Intfgrity to the 
 Truth and Life of Rii^lueoufnefs manifefted, can 
 live with a Cup of Water, and a Morfel of Bread 
 in a Cottage, before ^'■■-y can hazi'.rd other Mens 
 Eftates to advance their own ; fuch are not 
 forward to borrow, nor to complain for Wan;, 
 for their Eye and TruO: is to the L.ord their 
 Preferver and Upnolder,. and h-^ hath continued 
 the little Meal in the Barrel, and the Oil in the 
 Crufe hath not failed to fuch, till God hath lent 
 further Help -, this is certain'y known to a Rem- 
 nant at this Day who have coveted no Man^s 
 Silver, Gold or Apparel^ but have and do labour 
 with their Hands Night and Day, that the Gofpel 
 may be without Charge. 
 
 It is fo far below the Noblliry of Chrijlianily^ 
 that it is fhort of common Civility and honclt 
 Society amongft Men, to twifl- into Mens 
 Eftates, and borrow upon the Truth's Credit, 
 gained by the jull and upright Dealing of the 
 Faithful, more than they certainly know their 
 
 B own
 
 f 4 ] 
 
 own Eftates are like to anfwer ; and with what 
 they borrow reach after great Things in the 
 "World, appearing to Men to be what in the 
 Sight of God and Truth they are not, feeking to 
 compufs great Gain to themfelves, whereby to 
 make themfelves or Children rich or great in the 
 World : This I teftify for the Lord God, is 
 Deceit and Hypocrify, and will be blafted with 
 the Breath of his Mouth, and we have leen ic 
 blafted already. 
 
 And that Eftate that is got either with the 
 rending, or with the Hazard of rending another 
 Man's, is neither honeftly got, nor can be blefled 
 in the PofTeflion ; for he that borrows Money 
 of another, if the Money lent be either the 
 Lender's proper Eftate, or Part of it, or 
 Orphans Money that he is intrufted withal, or 
 W^idows, or fome fuch, who would not let ic 
 go but upon certain good Security, and to have 
 the valuable Confideration of it*s Improvement ; 
 and the Borrower, though he hath little or 
 no real or perfonal Eftate of his own, but hath 
 got fome Credit, either as he is a Profefifor 
 of the Truth or otherwife, and hath, it may 
 be, a little Houfe, and a fmall Trade, it may 
 be enough to a low and contented Mind ; but 
 then the Enemy gets in, and works in his Mind, 
 and he begins to think of an higher Trade, 
 and a finer Houfe, and to live more at Eafe 
 and Pleafure in the World, atjd then contrives 
 how he may borrow of this and the other, 
 and when accompliftied according to his Defire, 
 then he begins to undertake great Things, 
 and gets into a fine Houfe, and gathers rich 
 Fiirni'-ure and Goods together, launching pre- 
 lently into the ftrong Torrent of a great Trade, 
 and then makes a great Shew beyond what really 
 
 he
 
 [ s 1 
 
 he is, which is Difhonefty ; and if he accom- 
 pliflies his intended Purpofe, to raife himfelt in 
 the World, it is with the Hazard, at lead, of 
 other Men's Ruin, which is unjuft : But if he 
 falls (hort of his Expedtation, as commonly 
 fuch do, than he doth not only ruin others, but 
 himfelf alfo, and brings a great Reproach upon 
 the bleflTed Truth he profcfleth, which is worfe 
 than all ; and this hath already been manitefted 
 in a great meafure, and by fad Experience wit- 
 nefTed. But the honeft upright Heart and Mind 
 knows how to want, as well as how to abound, 
 having learned Content in all States and Condi- 
 tions ; a fmall Cottage and a little Trade is 
 fufficient to that Mind, and it never wants what 
 is fufficient : For he that clothes the Lilies^ and 
 feeds the Ravens^ cares for all who truji in him, 
 as it is at this Day witneffed, Praifes to God on 
 high : And that Mm hath no Glory in, nor 
 Mmd out after, fuperfluous or needlefs rich Hang- 
 ings^ cofily Furniture^ fine Tables great "TreatSy 
 curious Beds, Fejpls of Silver, or Veffels of Gold, 
 the very PoffeJJion of which creates Env)\ as 
 faith the ancient Chriftian Clement Alexandrinus, 
 Paedag. Lib. 2. Cap. 3. Pag. 160, 161. 
 
 The Way to be rich and happy in this World, 
 is firft to learn Righteoufnefs ; for fuch were 
 never forlaken in any Age, nor their Seed beg- 
 ging Bread. And charge all Parents of Children, 
 that they keep their Children low and plain in 
 Meat, Drink, Apparel, and every Thing elfe, 
 and in due Subjection to all juft and reafonable 
 Commands, and lee them not appear above the 
 real Eftates of their Parents, nor get up in Pride 
 and high Things, though their Parents have 
 plentiful Eftates, for that is of dangerous Confe- 
 quence to their future Happinefs : And let all 
 
 B 2 wha
 
 [ 6 ] 
 
 who profefs the Truth, both Young and Old, 
 R ch and Poor, fee chat they walk according to 
 the Rule and Difcipline ct thi. Gofptl, in all 
 G')dly Converfation and Hontfty, that none 
 may fufFcr Wrong by them in any Mitter or 
 Thing whatever •, that as the Apoftle exhorted, 
 they may owe Jiothing to any Man^ hut to love one 
 another ; for Love cut of a pure Heart is the ful- 
 filling of the Law *, which Law commands to 
 do juf'ly to all Men. And he that h.ith b'Jt 
 little, Jet him live according to that litde, and 
 appear to be what in Truth he is ; for al)ove 
 all God abhors the Hypocrite ; and he that 
 1 Tim. VI. nakes Hafte to be rich talis into Snares, 1emptct<- 
 ''' ' * tions, and man"^ fooliflo and hurtful Lufs, w-,ich 
 drown many in Perdition •» for the Love of Money 
 is the Root of dl Evil^ zvhich, while fome have 
 coveted after, they have erred from the Faith^ and 
 ■pierced thejnfelves through with many Sorrows. 
 
 For preventing this growing Evil for the Time 
 to rorne, let luch by taithful Friends be exhort- 
 ed, who either live without due Care, fpending 
 above what they are able to pay for, or run 
 into great Trades, beyond what they can in 
 Honefty and Truth manage ; and let them be 
 tenderly admiOnifhed of luch their Undertakings : 
 This will not offend the lowly upright Mind ; 
 neither will the Honcft-minded, who through a 
 Temptation may be drawn into fuch a Snare 
 and Danger, take any Occafion to (lumble, be- 
 caufe his Deeds are brought to Liglu. And if 
 after mature Deliberation, any are manifefted 
 to be run into any Danger of falling, or pulling 
 others down with them, let them be fliithfully 
 dealt witlul in Time, before Hope of Recovery 
 he loft, by honeft faithful Friends, who are 
 Cicar of fu^h Things themftlves, and be admo- 
 
 nifhed
 
 [ 7 J 
 
 ftiftied to pay what they have borrowed faith- 
 fully, and in due Time, and be content with 
 their own, and to labour with their own Hands 
 in the Thing that is honed, that they may have 
 wherewith to give to him that needeth, knowing 
 that ii is more blejfed to give than to receive. And Adis »* 
 if they hear, and are thereby recovered, you 35* 
 will not count your Labour loft 5 but if they 
 be high, and refule Admonition, it is a manifeft 
 Sgn all is not well : Let fuch be admoniflied 
 again by more Friends, and warned of the 
 Danger before them j and if they ftill refufe and 
 rejed Counfcl and Admonition, then lay it 
 before the Meeting, concerned about Truth's 
 Affairs, to which they do belong, and if they 
 refufc to hear them, then let a Teftimony go 
 forth agiinfl: fuch their Proceedings and Under- 
 takings, as not being agreeable to /^^ Truth, nor' 
 the Tejiifnony of a good Confcien^e^ neither in the 
 Sight of God nor Man : This will be a Terror to* 
 evil Doers of this Kind, and a Praife, Encou- 
 ragement and Refrefhment to them who do well, 
 and nothing will be loft that is worth faving by 
 this Care ; for he that doth Truth, whether in 
 fpiritual or temporal Matters, will willingly 
 bring his Deeds to Light, that they may be 
 manifefted to all, that they are wrought in 
 God. 
 
 Thefe Things lay weightily upon me, and I 
 may truly fay, in the Sight of God, I writ them 
 in a great Crofs to my own Will^ for I delight 
 not, nay, my Soul is bowed down at the Occa- 
 fion of wr-ting fuch Things ; but there is no 
 Remedy, the Name of the Lord has been, and 
 is likely to be greatly difhonoured, if Things 
 of this Natut'C be not ftopped, or prevented for 
 Time to come : Therefore I bcfeech you all, 
 
 who
 
 [ 8 1 
 
 who have the Weight and Senfe of thefe Things 
 upon you, let fome fpeedy and effedtual Courfe 
 be taken to prevent what pofllbly we may, both 
 in this and all other Things, that may any 
 way cloud the Glory of that Sun which is rifen 
 amongft us. And make this publick, and fend 
 it Abroad to be read in true Fear and Reverence, 
 and let all concerned be faithfully and plainly 
 warned, without Refped of Perfons, by faithful 
 Friends, who have a Concern for God*s Glory, 
 and his Churches Peace and Profperity upon 
 them : So will the Majefty and Glory of God 
 ihine upon your Heads, and you fhall be a 
 good Savour of Lite, both in them that are 
 faved, and in them that are loft. 
 
 Written by one who longs t^ fee Righteoufnefi 
 exalt edi and all Deceit confounded. 
 
 '"i:L":nt's:^^ Ambrose rigge. 
 
 Month 1673.
 
 [ 9 ] 
 
 EXTR AC T S 
 
 FROM THE 
 
 Yearly- Meeting-Epiftles, 
 
 and Minutes. 
 
 1675. 
 
 ADVISED, that none Trade beyond their 
 Abilities, nor ftretch beyond their Com- 
 pafs i and that they ufe few Words in Dealing, 
 and keep their Words in all Things, left they 
 bring, through their Forwardnefs, Difhonour 
 to the precious Truth of God. 
 
 1688. 
 Dear Friends, as it hath pleafed God to 
 bring forth a Day of Liberty and Freedom to 
 ferve him, in which he hath ftopt the Mouths 
 of the Devourers, in a great meafure, for his 
 Name's Sake ; O ! therefore let every one have a 
 Care fo to ufe this Liberty, as the Name of God 
 may be honoured by it ; and not an Occafion 
 taken by any, becaufe of the prefent Freedom, 
 to launch forth into Trading and Worldly 
 Bufinefs beyond what they can manage honour- 
 ably, and with Reputation, among the Sons of 
 Men, and fo that they may keep their Word 
 
 with
 
 [ 10 ] 
 
 with all Men, and that their Yea may prove 
 Yea, and their Nay may be Nay indeed ; for 
 whatever is otherwife cometh of the evil One* 
 And fuch who make themfelves guilty by thus 
 dirtionouring God, and the holy Prfeffidn of his 
 Name and Truth, fuch are for Judgment by the 
 Truth ; and the Judgment of Truth ought to 
 be fet over them ; mat the Truth, and thofc 
 that abide and walk in it, may be clear of their 
 Iniquities. 
 
 1692. 
 It is advifed and earneftly defired, that the 
 Payment of jufl Debts be not delayed by any 
 profelTing Truth beyond the Time promifed 
 and agreed. upon 5 nor Occafion given of Com.- 
 plaint to thofe they deal with, by their Back- 
 wardnefs of Payment where no Time is limited ; 
 nor any to overcharge themfelves with too much 
 Trading and Commerce, beyond their Capa- 
 cities to difcharge a good Confcience towards all 
 Men : And that all Friends concerned, be very 
 careful not to contrail extravagant Debts, to 
 the endangering the wronging others and their 
 Families, which fome have done to the grieving 
 the Hearts of the Upright ; nor to break their 
 Promifes, Contrafts, or Agreements, in their 
 Buying and Selling, or in any other lawful 
 Affairs, to the injuring themfelves and others, 
 occafioning Strife, Contention, and Reproach to 
 Truth and Friends. And it is advifed that all 
 Friends that are entering into Trade, or that are 
 in Trade, and have not Stocks fufHcient of their 
 own to anfwer the Trade they aim at, be very 
 cautious of running themfelves into Debt, with- 
 out advifing with fome of their ancient and 
 experienced Friends among whom they live ; 
 and more efpecially fuch Trading as hath its 
 Dependance upon Sea Adventurco. 
 
 1724.
 
 [ II ] 
 
 1724. 
 
 Whereas in this Time of general Eafe and 
 Liberty, too n?any under our ProfefTion have 
 launched forth into the Things of this World, 
 beyond their Subftance and Capacities, to dif- 
 charg- a good Confcience in the Performance of 
 their Promifes and Contradls, as well as their 
 juft Debts, to the great Scandal of our holy 
 ProfefTion, and involving of themfclves, their 
 Families and others, in great Sorrow and Incon- 
 veniences : It is therefore our earneft Defire, 
 that all Friends every where be very careful to 
 avoid all inordinate Purfuit after the Things of 
 this World, by fuch Ways and Means as depend 
 too much upon the uncertain Probabilities of 
 hazardous Enterprizes ; but rather labour to 
 content themfelves with fuch a plain Way and 
 Manner of living, as is moft agreeable to the 
 felf-denying Principle of Truth which we profefs, 
 and which is moft conducive to that Tranquility 
 of Mind that is requifite to a religious Conduct 
 through this troublefome World. 
 
 '727. 
 Dear Friends, it hath long been the great 
 Concern of this Meeting, that all Friends care- 
 fully walk in the Divine Light ; that they may 
 be preferved from the two Extremes of Covet- 
 oulnefs on the one Hand, and Extravagancy on 
 the other -, the latter of which, has been the 
 Occafion of the Failings of fome among us, in 
 the Non-payment of their juft Debts •, by which 
 great Reproach hath too often been brought 
 upon our holy ProfefTion. Wherefore we earn- 
 eftly dcfire all Friends to be very careful not 
 to run into larger Trading and Bufinefs than 
 ih.ir Capacities and Abilities can well anfwer •, 
 and that they frequently inlpc-d their Circum- 
 
 C ftances,
 
 [ 12 1 
 
 (lances, and do not live at an Expence be- 
 yond them. And if, thro' adverfe Accidents, 
 any fhould fail in paying their juft Debts, 
 and fhould, afrer his, or her Compofition, with 
 his, or her Creditors, be fo far blefled and 
 profperM in their Affairs, as to be capable ot 
 paying their Dcficiences ; it is the earneft Defire 
 and Advice of this Meeting, that they do not 
 omit the fame, it being agreeable to the Com- 
 mand of the Gofpel, and common Juftice among 
 Men. 
 
 Let your Light fo JInne before Men, that ihe'^ 
 may fee your good PForks, and glorify your Father 
 which is in Heavm. Let us walk wifely towards 
 thofe that are without, as well as thofe within. 
 Let our Moderation, and Prudence, as well as 
 Truth and Juftice, appear unto all Men, and 
 in ail Things -, in Trading and Commerce, 
 ■in Speech and Communication, in Eating and 
 Drinking, in Habit and Furniture ; and, thro* 
 all in a meek, lowly, quiet Spirit -, that as we 
 profefs to be a fpiritually-minded People, we 
 may appear to be fuch, as being bounded by the 
 Crofs of Chrift, fhew forth the Power of that 
 Divine Principle we make Profeflion of, by a 
 Converlation every Way agreeable thereunto. 
 
 1732. 
 We find it our Duty to remind our refpeflive 
 Members of the remarkable Uprightnefs and 
 Honcfty.of our Friends in the Beginning, in 
 their Commerce and Converfe. How exa6l 
 were they in performing their Words, and Pro- 
 mi (es, without evafive Excufes, and infincere 
 Dealings! How careful not to involve themfelves 
 in Bufmcfs which they underftood not, nor had 
 'Stock of their own to manage ! How circumfped 
 
 not
 
 1^ 13 I 
 
 not to contrafl greater Debts than they were 
 able to pay in due Time ! Which brought great 
 Credit and Reputation to our religious Society. 
 But with Sorrow we obferve, that, contrary to 
 their Example and the repeated Advices former-, 
 Jy given by this Meeting, particularly in the 
 Years 1729 & 173 i» againft an inordinate Pur- 
 fuit after Riches, too many have launched into 
 Trades and Bufinefs above their Stocks and 
 Capacities •, by which unjuftifiable Proceedings 
 and high living, they have involved themfelves 
 and Families in Trouble and Ruin, and brought 
 confiderabie Lofs upon others, to the greac 
 Reproach of our holy Profeffion. 
 
 Again, dear Friends, we efteem it our Duty 
 to renew our former Advices, that Friends 
 every where take diligent Care to prevent, as 
 much as pofllble, Perfons profefling with us 
 defrauding their Creditors of their juft Dues, to 
 the great Scandal and Reproach of our holy 
 ProfefTion, by timely admonifhing and caution- 
 ing all thofe of our Society, who, by Delays 
 in Payment, and breaking their Words and 
 Promifes, give rcafonable Caufe of Sufpicion 
 that their Circumftances are defperate •, advifmg 
 ail fuch to infpecl their Accounts, and give up 
 their Effects in Time, in order to make the befl 
 they can to their Creditors, which will moil 
 conduce to their own Peace, and the Credit and 
 Reputation of our Chrijlian Society. But if any, 
 through Ambition, or Defire of Grandeur in 
 the World, fliall reduce themfelves toJnfolven- 
 cy, after having been thus plainly cautioned,- 
 and dealt with according to the Nature of the 
 Offence, and purfuant to the Advices of this 
 Meeting in the Years 1728 & 1732, to which 
 
 C 2 w(j
 
 [14] 
 
 we refer you, then the Society will juftly be 
 clear of Reproach arifing from the Mifcondudt 
 of fuch. A Care of this Nature we earneftly re«» 
 commend, not only to Monthly and Quarterly- 
 Meetings, but alfo that Friends, in their private 
 Capacity, watch over, advife, and caution one 
 another, whenever they obferve any real Occa- 
 fion for it. 
 
 Dear Friends, it is with much Sorrow and 
 Grief cf Heart, v/e have ftill Occafion to remind 
 you of the Advices fb lately delivered in our 
 Ycarly-Epiftles, namely, to keep out of the 
 extravagant Fafhions and Cuftoms of the World, 
 and not to launch farther into Trade and Bufi- 
 nefs, than you are capable of managing and 
 carrying on with Reputaii)n and Credit among 
 Men, and without Prejudice, Lofs or Detriment 
 to any. We are fully perfwadi^d, that if Friends 
 every where had a due Refped and Regard to 
 this one Precept of Chrifb, v\x. Seek ye firjl the 
 Kingdom of God and his Rigkteoiifnefs : which is 
 the indifpenfible Duty of all his Followers to 
 obferve, we fhould have little or no Occafion for 
 the Repetition of fuch Advices : Let therefore, 
 we earneftly befeech you, that Precept of our 
 bleffed Lord and Mafler and holy Head be duly 
 confidered and put in Praftice ; that by order- 
 ing our Converfations agreeable to our Profef- 
 fion, we may fhew forth the Praife of him who 
 hath called us •, fo fhall we witnefs the Promife 
 to be fulfilled, T^hem that honour me^ faith the 
 Lord, / ivill honour. 
 
 1754. 
 
 We befeech you. Brethren, fland upon your 
 
 Guard againfh the Love of this World, and the 
 
 Deceitfulnefs of Riches; the Nature of which 
 
 is to choak the good Seed, and to render Meri 
 
 unfruitfuJ,
 
 t IS J 
 
 unfruitful. An eagar Purfuit after the Grandeur 
 of this World, is a certain Token of Earthly- 
 mindednefs ; and thofe who mind earthly Things, 
 are reprefented by the ApoftJe Paul^ as Enemies 
 of the Crofs of Chrifl. The beloved Difciple of 
 our Lord alfo exprefly aflures us, that ^ ^«v i John ii. 
 Man love the Worlds the Love of the Father is '5* 
 not in him. A Refolution to be rich, hath de- 
 ftroyed many. They that will he rich, faith the 
 Apoftle, /^// into Temptation, and a Snare, ^«^9,^oT'^** 
 into many foolijh and hurtful Lujis^ which drown 
 Men in Dejlru^ion and Perdition : For the Love 
 of Money is the Root of all Evil ; which while fome 
 have coveted after, they have erred from the Faith, 
 and -pierced themfelves through with many Sorrows, 
 This hath been verified in the ruinous Confe- 
 quences of an earthly ambitious Spirit, pufhing 
 Men forward in the Purfuit of Greatnefs, upon 
 hazardous Attempts, which have too often ifTued 
 in the Fall and Ruin of themfelves and Families, 
 the Reproach of the Society, and great Lofs to 
 others. Some of whom probably, have placed 
 the more Confidence in them for the Sake of 
 their ProfefTion of Self-denial, which, had they 
 really praftifed, would have prevented the fatal 
 Efi^eds of their covetous and ambitious Under- 
 takings. Wherefore we intreat Friends, in their 
 Monthly-Meetings every where, to be properly 
 watchful one over another, and early to caution 
 all againft running beyond their Depth, and 
 entangling themfelves in a greater Multiplicity 
 of Trade and Bufinefs than they can extricate 
 themfelves from with Honour and Rt-putation. 
 And where any fhall proceed in Oppofition to 
 fuch Advice and Counfel of their Brethren, let 
 them in due Time be dealt wiih according Co 
 former Advices of this Meeting. 
 
 ■o' 
 
 ^759'
 
 I 16 1 
 
 1759- 
 This Meeting being forrowfully affeded with 
 
 the Confideration of a great Defeftion in fome 
 
 among us from the Pradlice of Juftice and 
 
 Morality, divers of whom, from Negligence, 
 
 Inattention, or ill grounded Hopes, and others 
 
 from Motives of Ambition, and an eager Purfuit 
 
 after the World, have launched out of their 
 
 Depth, and entered into various Schemes and 
 
 Branches of Commerce, beyond their Abilities 
 
 to manage ; and Ibme of them into fcandalous' 
 
 Pradices, to uphold a temporary Credit, greatly 
 
 to the Reproach of our Society, and in open 
 
 Contradiction to that Principle of univerfal 
 
 Righteoufnefs we profefs ; which taught our 
 
 Anceftors fuch Conduct, as to extort a Confef- 
 
 fion from our Enemies, that, refpeding many 
 
 of them, they could not find any Occafion, 
 
 unlefs concerning the Law of their God. 
 
 And it is the Senfe and Judgment of thi* 
 Meeting, that if any fall fhort of paying their 
 jufl Debcsj and a Compofition is madt- wich their 
 Creditors, to accept of a Part, infttad of the 
 Whole, notwithftanding the Parties may look 
 upon themfelves legally difcharged of any Obli- 
 gation to pay the Remainder, yet tnt Principle 
 we profefs enjoins full Satisfadion to be maie, if 
 ever the Debtors are of Ability. And in order 
 that fuch may the better retrieve their Circum- 
 ftances, we exhort them to fubmit to a Manner 
 of living in every Refpecl the moft conducive to 
 this Purpofe, and correlpondent to the State 
 they are reduced to : It being exceedingly 
 diflionourabie for any to live in Oftentation and 
 Greatnefs at the Expence of others ; which is 
 certainly the Cafe, where any Part of the Debts, 
 due. by the Law of Equity and flrid Juftice, 
 
 remains
 
 I 17 ] 
 
 remains unpaid. And that Friends, in their 
 Monthly-Meetings be cautious how they admit 
 ;fuch, whofe Debts are unfatisfied, into full 
 Unity, or receive their Colledlions, which cannot 
 properly be deemed of their own. 
 
 Dear Friends, we find it neceflary to remind 
 you, that our worthy Anceftors, having their 
 Eye direifted towards an enduring Inheritance, 
 and their AfFedions eftablifhed upon Things 
 above, fought not after Greatnefs in this World, 
 J^ut palTed the Time of their fojourning here in 
 iFear and in great Simplicity of Heart, as well 
 ^of outward Detpeanour, endeavouring thereby 
 to reach the Divine Witnefs in every Mind, and 
 promote the Love of Truth and Righteoufnefa 
 .amongft Mankind. In Minds thus bent upon 
 feeking a more glorious Inheritance than Tem- 
 porals can afford, the Love of this World had 
 little Influence. They were fhining Examples 
 ,of Temperance, Juftice and Truth. A De- 
 fe6lion from this Simplicity of Heart, and Hea- 
 venly-mindednefs, into the Love and Purfuit of 
 this fading World, hath obvioufly prevailed with 
 too many amongft us, and produced the Fruits 
 of Pride and Ambition : Thefe have brought 
 in many Wants, which the Simplicity and Inte- 
 grity of our Anceflors preferved them from. 
 To fatisfy thefe Wants, divers have been excited 
 to enter into a larger Extenfion of Trade and 
 Commerce, than they had Stock and Ability to 
 condu(5f. Vain Ambition, and evil Emulation 
 have led into higher Living, and greater Ex- 
 pences than their Income would admit. Reduced 
 by thefe Means in their Circumftances, yet 
 unwilling to leffcn their Appearance in the 
 World, they have made Ufe of indirect Methods 
 
 to
 
 [ i8 ] 
 
 to procure a temporary Support, which have 
 ended in Failures and Bankruptcies, unknown 
 among us in the Days of our temperate, and 
 lowly, minded Predeceflbrs. 
 
 This lamentable Defeftion in fome under our 
 Name, hath occafiond great Reproach, and 
 grievous Suffering in the Properties of many, 
 almoft to the Ruin of Particulars, who placed 
 more Confidence in thofe on Account of the 
 Self-denying Profeflion they made to the World. 
 
 Thefe Caufes of Affliflion have been lately- 
 renewed, nOtwithftanding the many repeated 
 Advices, and Brotherly Exhortations, which 
 have been heretofore afFedlionately communi- 
 cated. We therefore earneftly befeech, and 
 intreat, that a godly Care may more and more 
 fpread amongft us, early and tenderly to watch 
 over fuch as may appear to be in Danger of 
 Mifcarriage in their temporal Concerns ; admo- 
 nifhing the High-minded of the Danger of a 
 Fall, and ufing every Endeavour to prevent thefe 
 fcandalous, and pernicious Occafions of Sorrow 
 and Suffering : And where they break out, that 
 Monthly-Meetings fail not to clear our holy 
 ProfffTion of the Reproach caft upon it, by 
 publickly teftifying againft fuch, from whofe 
 iniquitous Condud the Offence comes. 
 
 1771. 
 Notwithftanding the many weighty Cautions 
 and whollome Advices given forth againft all 
 injurious and difreputable Condud in Trade and 
 Bufinels, divers Inllances of fcandalous Failures 
 have of late appeared amongft fome in ProfefTion 
 with us J the Confideration of which, hath 
 brought a trefh Concern upon the Minds of 
 
 Friends,
 
 t 19 1 
 
 Friends, to warn all againfl: a moft pernicious 
 Prafticc, too much prevailing amongfl: the 
 Trading Part of Mankind, which hath often 
 iffued in the utter Ruin of thofe concerned 
 therein, viz. That of raifing and circulating a 
 fitflitious Kind of Paper Credit, with Indorfe- 
 ments and Acceptances, to give it an Appear- 
 ance of Value without an intrinfic Reality : A 
 Practice highly unbecoming that Uprightnefs 
 which ought to appear in every Member of 
 cur religious Society, and of which therefore we 
 think it our incumbent Duty to declare our 
 Difapprobation, and Difunity therewith, as 
 abfolutcly inconfiflent with that Truth we make 
 Profeflion of. We are alfo engaged to caution 
 every Individual, againft imprudently entering 
 into joint Securities with others. For by thefe 
 Praftices, many innocent "Wives and Children 
 have been inevitably and unexpectedly involved 
 in ruinous and deplorable Circumflances. We 
 therefore earneflly dtfire Friends to keep flridly 
 on their Guard, that none, through any fpecious 
 Pretences of rendering Acfls of Friendfhip to 
 others with Safety to them.felves, may rifque 
 their own Peace and Reputation, and the Secu- 
 rity of their Families. In Order hereunto, we 
 recommend thisfalutary Advice of the wife Man 
 to their efpeciai Notice, and Regard. Be no( 
 thou one of them that jlrike Hands, or cf than that 
 are Sureties for Debts. If thou haft ncthifig to -pay.^ 
 ivhy Jhculd he take aimay thy Bed fnm tinder 
 thee ? 
 
 To the foregoing weighty Advices of the 
 Yearly-Meeting we would add the following 
 Caution. That Young People of little or no 
 Capital of their own, beware of being anxious 
 to get fpeedily into Bufmefs for themfelves as 
 
 D Mailers-,
 
 [ 20 ] 
 
 Mailers i but rather content themfelves with the 
 Condition of Servants, until by their Induftry 
 and Pains they have added fomething to their 
 Stock, and attained a fufficient Degree of Know- 
 ledge and Experience to manage a Trade with 
 Safety. By this means they will be accuftomed 
 to Frugality and Oeconomy, and a good Found- 
 ation will be laid for their conducting themfelves 
 properly in a higher Station, if Provideticje 
 Ihould fee meet for them to fill it. 
 
 We are your Friends and Brethren* 
 
 Signed in and on Behalf of the Meeting fhr 
 Sufferings, 
 
 By William Wefton, 
 
 Clerk of the Meeting.
 
 A N 
 
 EPISTLE 
 
 FROM THE 
 
 Womens Quarterly Meeting 
 
 FOR THE 
 
 COUNTY OF YORK, 
 
 HELD 
 
 At L E E D S, 
 
 The 26th and 27th of the 12th Month, 
 
 1781, 
 
 To the Monthly and Preparative 
 Meetings conftituting the fame. 
 
 LONDON: 
 
 Printed by James Phillips, George-YarDj 
 Lombard-Street. 
 
 m.dcc.lxxxii,
 
 AN 
 
 EPISTLE 
 
 FROM THE 
 
 Womens Quarterly Meetings 
 
 To the Monthly and Preparative Meetings 
 conftituting the fame. 
 
 Dear Friends^ 
 
 WE are fenfible that to us as a peo- 
 ple no new thing can be faid, hav- 
 ing been favoured with a knowledge of the 
 divine law, and the teftimony required of 
 us to bear -, yet under a frefh renewed fenfe 
 of Divine regard, we feel a fervent en- 
 gagement to flir up the pure mind in you, 
 that you may be animated with a lively 
 concern, and that the flakes which remain 
 in our Zion may be ftrengthened -, that we 
 may unitedly continue to hold forth an 
 invitation to thofe who have not rightly 
 entered the true fheep-fold, to look upon 
 Zion the city of our folemnities, the con- 
 tinued refuge of the righteous, a quiet ha- 
 bitation, fecure from the interruptions by 
 
 A 3 which
 
 ( 6 ) 
 
 which an unwearied adverfary is feeking 
 to retard our progrefs, and dim our fpi- 
 ritual eyes, in prefenting the glory, wif- 
 dom, profits, and friendfhips of this world, 
 or drawing the mind into its various com- 
 motions, whereby it is prevented from 
 feeing the truth in its own purity and 
 iimplicity. 
 
 Let us be engaged, beloved friends, fre- 
 quently to look towards the Lord's holy 
 habitation, and be willing to bear the 
 fearching power of truth, that we may 
 experience not only the wine but the oil, 
 which anoints and re-anoints for fervice ; 
 qualifying us to arife in the name of the 
 Lord, and go forth in the way which he 
 hath caft up for us. — Wherefore, we en- 
 treat you, dwell deep in your fpirits, and 
 carefully feel after renewed ability to flep 
 forward in the line of divine appoint- 
 ment ; and when aflembled in your meet- 
 ings for worfhip and difcipline, labour to 
 have your minds feparated from the en- 
 tanglement of outward and even lawful 
 things, that you may be favoured with 
 the fpringing up of immortal life, and 
 have your eye^ afrefli opened to fee in 
 
 what
 
 ( 7 ) 
 
 what you have fwerved from the pointings 
 of duty, and wherein weaknefs hath enter- 
 ed ; which hath forrowfully been the cafe 
 with fome, even to the laying wafte their 
 teftimony, who mrght have been as pillars 
 in the Lord's houfe, if fully devoted to 
 his will -y but for want of their upright- 
 nefs, there is caufe to mourn, as when a 
 ftandard- bearer fainteth. 
 
 Were our fpirits thus exercifed, indivi- 
 dually labouring in our own vineyards, 
 he who is the great Hufbandman would 
 condefcend more eminently to vifit our 
 aflemblies, and himfelf to prune our bran- 
 ches ; fo that the fruits of holinefs might 
 be feen upon us. — Thus all, who are right- 
 ly engaged in his fervice, would be enabled, 
 in the meeknefs of wifdom, firmly to bear 
 their teftimony againlt the fpirit and friend- 
 fhips of this world, in its corrupt language, 
 cuftoms and fafliions, truly concerned that, 
 in all things, their moderation may appear 
 unto all men ; even in the furniture of their 
 houfes, the provifion of their tables, and 
 the confiflency of their families, walking 
 uprightly before the Lord, as did Abra- 
 ham, who commanded his ho-ufliold after 
 
 A 4 him;
 
 ( 8 ) 
 
 him ; and being thus preferved under Di-* 
 vine limitations, and experiencing frequent 
 neceflary baptifms for more perfed: refine- 
 ment, they may arife as from the wafhing 
 pool, and, in the authority of truth, bear 
 that portion of rule which the Lord hath 
 appointed them in his church, and among 
 his people ; warning the unruly, comfort- 
 ing the feeble-minded, and fupporting the 
 weak. A reformation thus advancing a- 
 mongft the leaders of the people, the com- 
 plaint of old may no longer be applicable 
 to us, that the Lord hath given children 
 for Nazarites and for prophets, but the 
 parents (by early cafting before them temp- 
 tations to evil, or fuifering the enemy to 
 prevail, where their power might have 
 prevented) have in effed: given the Naza- 
 rites wine to drink, and faid to the 
 prophets, Prophefy not. Amos ii. 12. 
 We wifli thefe awfully to confider, that 
 for every gift beftowed, whether fpiritual 
 or natural, inquifition will be made, that 
 they might happily fee the neceffity of 
 honouring the Lord with their fubftance, 
 and the firft fruits of all their increafe, 
 inftead of gathering together, and chiefly 
 appropriating it to nourifli in their oiF- 
 
 fpring
 
 ( 9 ) 
 
 fpring a departure from the fimplicity of 
 the truth, whereby the divine and gracious 
 intention concerning them is often defeated. 
 
 As it is evident that the judgments of the 
 Lord are in the earth, and that a part of the 
 churches are vifited therewith; and we hav- 
 ing, as well as they, incurred the Divine 
 difpleafure, by the departure of many a- 
 mongfl: us, from his holy commandments; 
 let us now be engaged to humble ourfelves 
 before him, to have our eyes anointed to fee, 
 and our hearts dedicated to perform his will ; 
 that if the Mofl High fhould fee meet to arife 
 more eminently in judgment in this land, 
 we may, by the operation of his fpirit, ex- 
 perience every accurfed thing done away, 
 and, being purified and made clean, may re- 
 pair to the fortrefs of his power, witneffing 
 prefervation as in the hollow of his hand, 
 though fubjedled to outward calamities. 
 
 And you, beloved friends, whofe fituati- 
 ons and circumftances in life are fo flraitas 
 to render it difficult to attend monthly, 
 quarterly, and other religious meetings, 
 without what may appear a great facrifice 
 of outward things ; we believe of this clafs, 
 
 there
 
 ( 10 ) 
 
 there are many hidden fervants In the Lord's 
 houfe,whoare walking humbly andmourn- 
 fully before him; with whom we afFediio- 
 nately fympathize, and whofe habitations 
 wc vifit, with the falutation of " Peace be 
 ** upon them." But, dear friends, let it 
 be remembered, that the Lord is equal in 
 all his ways ; and notwithftanding our cir- 
 cumftances may appear various, he deals 
 bountifully with us all, and doth not leave 
 any without ability to perform his wilL 
 Wherefore we wifh to encourage and 
 ftrengthen your minds to feel after, and 
 prefer, that peace which is fuperior to all 
 outward enjoyments, giving contentment 
 with theallotment of Providence, andpre- 
 fervingfrom entanglements with things, for 
 yourfelves or your families, which the wif- 
 dom of truth never pointed out as neceflary 
 for us : whereby the Lord's people are pre- 
 vented from advancing in the way of righte- 
 oufnefs, and from attaining an holy confi- 
 dence which would enable them to refemble 
 the widow, who made the prophet a cake 
 firft, and whofe meal and oil did not wafte. 
 Thus faithfully coming up in the attendance 
 of our religious meetings, and being united- 
 ly engagedfor the advancement of theLord's 
 work in ourfelves and in the earth, we may 
 
 be
 
 ( II ) 
 
 be enabled to offer together offerings in 
 righteoufnefs, of a fweet-fmelling favour, 
 fuch as will find acceptance as in days of 
 old. 
 
 Our minds are impreifed with a fenfe, 
 that the gathering arm of Divine love is 
 ilretched out to many of the youth, and 
 we entreat thefe to follow the footfteps of 
 the flocks of the companions of Chrift ; and 
 though many may want examples of this 
 kind, and have caufe frequently to query, 
 ** Who will fhew us any good," yet re- 
 member the Lord's watchful eye is over 
 you, and his power the fame to manifeft 
 and lead into that uniform path the fol- 
 lowers of Chrift have ever walked in. We 
 therefore intreat you to dwell under its 
 humbling operation, whereby you would 
 become acquainted, in the light of the 
 Lord, with your own imperfe(5lions, and 
 the pronenefs of your nature to evil ; rather 
 than juftify yourfelves by the departure 
 of others from under the power of the 
 crofs of Chrift. Thus will you find the 
 reproofs of inftru(flion are necelTary for 
 your falvation, and, by yielding thereto, 
 power to overcome the temptations of the 
 enemy will be afforded, and additional 
 
 ilrength
 
 ( 12 ) 
 
 ftfcngth fucceed to prefs forward in the 
 way of righteoufnefs ; whereby you may be 
 hrought like Mofes, the appointed leader 
 of Ifrael, in the time of youth, to prefer 
 afflidion with the people of God, rather 
 than enjoy the pleafures of this world, 
 which are but for a feafon. 
 
 But you who are the offspring of pa- 
 rents ferviceable in any ftation in the 
 church, we wifh particularly to call your 
 attention to the importance of your exam- 
 ple : confider the favours bellowed upon 
 you, the privileges many of you enjoy, 
 for which you muftaffuredly be anfwerablej 
 and, above all, confider that the teftimony 
 of truth is greatly weakened by the mani- 
 feft deviation of fome of you therefrom, and 
 which it is your duty to fupport, by a con- 
 duct: and appearance conformable there- 
 to. We are fenfible that the life is more 
 than meat, and the body than raiment ; and 
 therefore we would imprefs on your minds, 
 a fenfe of theneed there is to purchafe for 
 yourfelves the fubftance of truth, and to 
 be fubjedl to the humbling power thereof. 
 Then will thofe defires be crucified which 
 crave the forbidden fruit, and prevent your 
 approaches to the tree of life, whereunto 
 
 the
 
 ( 13 ) 
 
 the redeemed only have accefs. Thus would 
 you fee it to be your indifpenfable duty to 
 live under the government of the God of 
 the faithful ; and though your growth and 
 experience may not be equal to your being 
 active for the truth, yet a tender concern 
 would reft on your minds that you fhould 
 do nothing againft it, which we believe 
 would be divinely regarded, and draw 
 down a bleffing upon you. 
 
 We are comforted under a fenfe, that a-, 
 mongft the youth there are a number whofe 
 minds have been as clay in the hands of the 
 potterj and to thofe we need only fay. 
 Humbly and patiently abide there, that 
 when the Lord is pleafed to try, and carry 
 forward his own work, by the renewed bap- 
 tifms of the Holy Ghoft and of fire, you may 
 not ftart afide, neither count it ftrange as 
 though fome new thing had happened un- 
 ty you ; but rather remembering for your 
 encouragement, tha^ the Lord faid unto his 
 fervant formerly, " I have refined thee, but 
 ^* not with filver : I have chofen thee ja 
 ^* the furnace of ^fflicf^ion/* 
 
 We alfo feel an engagement for you be* 
 loved friends, who have come amongft u$ 
 
 by
 
 ( H ) 
 
 by convlncement, and know what it is to 
 purchafe a poiTeffion in the truth, that no- 
 thing may divert your minds from a fteady 
 attention to the Divine Leader, and caufe 
 you to take up any reft Ih jrt of the true 
 one, or to conclude, that after an admiffion 
 into the fociety, and outward union with 
 the Lord's people, you may be lefs careful 
 and watchful over yourfelves ; but rather be 
 engaged to follow on to know the Lord, 
 and, by fimple obedience to all his requir- 
 ings, prove what is his perfecft will con- 
 cerning you J that fo his gracious intention 
 in bringing you amongft us may be anfwer- 
 ed. For want of this engagement how 
 have divers halted in their progrefs, and 
 gradually loft their habitation in the truth, 
 until they have become like fruitlefs wi- 
 thered branches 3 fome even returning to 
 thofe things from which they were once 
 redeemed. May all thefe awfully con- 
 iiderfrom whence they are fallen, and, by 
 fully joining with the renewed offers of our 
 heavenly Father's love, witnefs reftoration 
 to his favour, and to that ftation in the 
 church which he may fee meet to appoint, 
 Notwithflanding we apprehend there is 
 caufe for thefe remarks, we are alfo fenfible 
 that there are others, who being thus join- 
 ed
 
 ( IJ ) 
 
 ed to us, have manifefted their love by their 
 continued obedience, and are chofen of the 
 Lord to feed his flocks, and to be diggers 
 and pruners in his vineyard : thefe we fa- 
 lute, with fuch amongft us, who feel the 
 weight of the work, and are baptized into 
 deep fuffering with the precious feed -, and 
 to thefe we fay. Let nothing abate your 
 holy zeal, neither account your lives dear 
 unto you, but be faithful unto death ; for 
 in the vidory of the Lamb of God, ever- 
 lafting life will be the crown of his faith- 
 ful followers. 
 
 Wherefore, dear friends, let us feel for 
 renewed fellowfhip in that which is of the 
 Father, whereby we may be enabled to. 
 ftrengthen the things which remain, that 
 are rea'dy to die, and to build one another 
 up in the mofi: holy faith; that fo our 
 works may be found perfed: before God. 
 
 Signed by order, and on behalf of the 
 faid meeting, held at Leeds the 26th and 
 27th of the i2th month, 1781. 
 
 By MARY BIRKBECK, 
 Clerk to the meeting this time.
 
 THE 
 
 FAITH 
 
 OF THE 
 
 PEOPLE CALLED QUAKERS, 
 
 IN 
 
 OUR LORD AND SAVIOUR 
 
 JESUS CHRIST, 
 
 SET FORTH IN 
 
 VARIOUS EXTR.\CTS FROM THEIR WRITINGS, 
 
 By henry TUKE. 
 
 LONDON: 
 
 PRINTED AND SOLD BY WILLIAM PHILLIPS, 
 GEORGE YARD, LOMBARD STREET, 
 
 180I.
 
 INTRODUCTION. 
 
 1 HE obje(5l of this compilation is threefold. 
 
 Firft, To bear, in this age of fcepticifm 
 and infidelity, when many are fwerving from 
 the Chriflian faith, a public teftimony to 
 the coming of the Son of God in the flefh, 
 and to the benefits derived to mankind thereby. 
 
 Secondly, To remove from the Society of 
 which I am a member, the fuggeflions and im- 
 putations of unfoundnefs in this great point of 
 Chriflian doftrine, which have at times been 
 cafl upon it. 
 
 Thirdly, To manifeft, by clear and indif- 
 
 putabJe teilimonies, to fuch of our own mera- 
 
 A 2
 
 IV 
 
 bers as have not maturely conndered the 
 fubjeft, v^hat our uniform and acknowledged 
 principles are ; that they may be the more 
 upon their guard againft any perfons, who 
 may endeavour to draw them from the (lability 
 of faith. 
 
 I hav^ for a few years paft been apprehen- 
 five that fomething of this kind was due, both 
 to ourfelves and the world ; and I hoped 
 that fom.e better qualified perfon would have 
 undertaken the work ; hut when I conceived 
 that the end might be mod efFe^iualJy anfwered 
 by a colle6tion from former writers, I was the 
 more wiUing to engage therein. 
 
 It appears to me to be a time, whereia 
 true believers in Chrifi:, of all denominations, 
 fhould unite in the fupport of our holy re- 
 ligion ; but whilfl: we are carefully endeavour- 
 ing to maintain the Truth as it is in Jefus, 
 and even willing to contend, w^hen cccafion 
 requires, for that faith, which was once de- 
 livered to the faints, let us alfo be efpecially 
 careful to adorn the gofpel of Chril 
 confiileut conduct, regulated by that grace
 
 and tratli which are come by Him, in whom 
 wc all profefs to believe.- Without this we 
 bear but a very imperfeft teftimony to the 
 iuperior excellence of the gofpel difpenfation, 
 give its enemies an opportunity to defame it, 
 and prove ourfelves to be like the fooliih builder 
 upon the fandy foundation, to whom our blef- 
 fed Redeemer compared thofe who heard his 
 fayings, but did them not. 
 
 Neverthelefs, the truth of Chridianity does 
 not depend upon the condufl of its profelTors; 
 for however inconfiilent this may be, yet the 
 excellency of the Chrlftian faith, and the 
 purity of its, precepts, will ever bear a ftrong 
 and unequivocal teftimony againft the conduct 
 of thofe who hold the I'ruth in unrighteouf- 
 nefs. Let nonp therefore, from the weaknefs 
 or wickednefs of mankind, condemn a religion, 
 the beft calculated of any for the correction 
 of thefe evils, and for our redemption from 
 them ; and which is indeed peculiarly adapted 
 to the nature of a being prone to fin, and en- 
 compafled with many infirmities ; but who is 
 at the fame time called to glory and to virtue, 
 and defigned for that life and immortality 
 which are brought to light by the gofpel. 
 
 A3
 
 FAITH 
 
 OF THE PEOPLE CAtLED 
 
 RAKERS, '^c. 
 
 IN producing the Teflimonies of our Friends 
 on this occafion, an attention will be generally 
 paid to the order of time in which they were 
 written. 
 
 The firfi extra^H: I (hall make is from the 
 Journal of George Fox ; and as he was made 
 inftrumental in gathering us to be a people, 
 and is generally confidered as the founder of 
 our Society, his teftimony may have the more 
 weight. 
 
 GeorgeFox's Journal, p.358, iftedit. 'We 
 do own and beheve in Jefus Chrift, his (God's) 
 beloved and only begotten Son, in whom he is 
 well pleafed, who was conceived by the Holy 
 Ghoft, and born of the Virgin Mary ; in whom 
 we have redemption through his blood, even 
 the forgivenefs of fins ; who is the exprefs image 
 of the invifible God, the firft-born of every 
 creature ; by whom were all things created 
 that are in heaven, and that arc in earth, 
 
 A 4
 
 8 
 
 vlfible and invifible, whether they be thrones 
 or dominions, or principaHties or powers ; all 
 things were created by him. And we do own 
 and behcve, that he was made a facrifice for 
 fin, who knew no fm, neither was guile found 
 in his mouth ; and that he was crucified for 
 us in the flefh, without the gates of Jerufalem ; 
 and that he was buried, and rofe again the 
 third day, by the power of his Father, for 
 our juflification. And we do believe that he 
 afcended up into 'heaven, and now fitteth at 
 the right hand of God. This Jefus, who was 
 the foundation of the holy prophets and apof- 
 tles, is our foundation ; and we do believe 
 that there is no other foundation to be laid, 
 but that which is laid, even Jefus Chriil ; 
 who, we believe, taded death for every man, 
 and (lied his blood for all men ; and is the 
 propitiation for our fins, and not for ours 
 only, but for the fins of the whole world.* 
 
 Ifaac Pennington, in a publication entitled, 
 ' The Sum and Subilance of our Religion,' 
 mentions the following objeftion, which had 
 been made, and replies thereto. See vol. i, 
 p. 694, quarto edition of -his works.
 
 ' It is obje<n:ed againfl: us who are called 
 Quakers, that we deny Chrift, and look not 
 to be faved bv him, as he was manikfted 
 without us ; but look only to be faved by a 
 Chrift within us ; to which, this is in my heart 
 to anfwer to fuch as fingly defire fatisfaftion 
 therein. 
 
 ' We do indeed expert to be faved by the 
 revelation and operation of the life of Chrill 
 "within us ; yet not without relation to what 
 he did without us ; for all that he did in that 
 body of fiefli was of the Father, and had its 
 place and fervice in the will, and according 
 to the counfel, of the Father.' 
 
 In another treatife, entitled, ' Fleili and 
 blood of Chrid,' &c. he expreiTes himfclf 
 thus : vol. 2, p. 256. 
 
 ' NoVtT as touching the outward, which yc 
 fay we deny, becaufe of our teltimony to the 
 inward, I have frequently given a moil folcmn 
 teftimony thereunto ; and God knoweth it to 
 be the truth of njy heart, and that the tefli- 
 fying to the inward doth not make the out-
 
 10 
 
 ward void, but rather eftablifli it in its place 
 and fervice. God himfelf, who knew \vhac 
 virtue was in the inward, yet liath pleafed to 
 make ufe of the outward ; and who may 
 contradift and flight his wifdom and counfel 
 therein? Glorious was the appearance and 
 manifeflation of his Son in the flefh •, precious, 
 his fubjefticn and holy obedience to his 
 Father ; his giving himfelf up to death for 
 fmners was of great efteem in his eye ; it was 
 a fpotlefs facrifice of great value, and efFeftual 
 for the remiflion of fnis ; and I do acknow- 
 ledge humbly unto the Lord, the remiffion of 
 my fms thereby, and blefs the Lord for it; 
 even for giving up his Son to death for us all, 
 and giving all that believe in his name and 
 power, to partake of remiflion of fms through 
 him.' 
 
 Wnilani Smithy in « A New Catechifm,' 
 printed in the year 1664, expreffes himfelf as 
 follows : 
 
 « We believe that all things which arc 
 fpokcn by the holy prophets and apoftlcs 
 concerning Chrill, are true, according to the
 
 11 
 
 Scriptures. "We believe, that all the difpen- 
 fiitions of God which are manifefted by the 
 Scriptures, are altogether true; and that they 
 were fulfilled according to the determinate 
 will and counfel of God ; fo that our faith con- 
 cerning Chrifl in us, and the work which he 
 there worketh for us, doth not at all make 
 void any of the difpenfations of God, which 
 in times pajfl were revealed to his holy pro- 
 phets and apoflles, and by them teftified in 
 the Scriptures ; fo that the work, which the 
 Father then gave the Son to do, we believe 
 that he fulfilled, according to the Father's 
 will ; and that all things pertaining to life 
 and falvation, were fully and perfedly in himj 
 and that he humbled himfelf to the death of 
 the crofs, and from death did rife acjain. 
 And we believe that he is the refurre£lion 
 and the life, and gives eternal life to all that 
 believe in him.' 
 
 In 1671, George Whitehead and William 
 Penn, publiflied ' A Serious Apology,* in 
 which is this full and explicit declaration of 
 their faith :
 
 12 
 
 < We do believe in one holy God Almighty, 
 who is an eternal Spirit, the Creator of all 
 things ; and in one Lord Jefus Chrifl, his only 
 Son, and exprefs image of his fubftance ; who 
 took upon him fieili, and was in the world ; 
 and in life, doftrine, miracles, death, relur- 
 reftion, afcenfion, and mediation, perfe6Hy did, 
 and does continue to do, the will of God ; to 
 whofe holy life, power, mediation, and blood, 
 we only afcribe our fanclification, juflification, 
 redemption, and perfed: falvation. And we 
 beheve in one holy Spirit, that proceeds from 
 the Father and the Son, a raeafure of which 
 is given to all to profit with ; and he that has 
 one, has all, for thofe three are one, who is 
 the Alpha and Omega, the firft and the laft, 
 God over all, bleffed for ever. Amen.' 
 
 Again, William Penn, in his ' Primitive 
 Chriftianity,' chap. ix. feft. i. exprelTes him- 
 felf thus : 
 
 * Left any fliould fay we are equivocal in our 
 exprefiions, and allegorize away Chrift's appear- 
 ance in the flefh ; meaning only thereby our own 
 flelh, and that as often as we mention him, we
 
 ^3 
 
 mean only a myflery, or . a myftlcal fenfe of 
 him, be it as to his coming, birth, miracles, 
 fufFcnngs, death, refurreftion, afcenfion, medi- 
 ation, and judgment ; I would add, to pre- 
 ferve the well difpofed from being daggered 
 by fuch fuggeflions, and to inform and re- 
 claim fuch as are under the power of pre- 
 judice, that we do (we blefs God) religi- 
 oufly believe and confefs, to the glory of 
 God the Father, and the honour of his dear 
 and beloved Son, that Jefus Chrift took our 
 nature upon him., and was made like unto us 
 in all things, fm excepted ; that he was born 
 of the Virgin Mary ; fuffered under Pontius 
 Pilate, the Roman governor ; was crucified, 
 dead, and buried in the fepulchre of Jofeph 
 of Arimathea ; rofe again the third day, and 
 afcendcd into heaven, and fits on the right 
 hand of God, in the power and raajelly of 
 his Father, who will one day judge the world 
 by him, even that blefled man Chriil Jefus, 
 according to their works.* 
 
 In a publication entitled, ' A Teftimony to 
 the Truth of God,' William Penn again ex- 
 plains himfelf on this fubje£l.
 
 14 
 
 ' Becaufe we prefs the neceiTity of people's 
 receiving the inward and fpiritual appearance 
 of the divine Word, in order to a right and 
 beneficial appHcation of whatfoever he (Chrift) 
 did for man, with refpeft to his life, miracles, 
 death, fufferings, refurreftion, afcenfion, and 
 mediation, our adverfaries would have us 
 deny any Chrifl without us ; firft, as to his 
 Divinity, becaufe they make us to confine him 
 within us ; fecondly, as to his humanity, or 
 manhood, becaufe, as he was the fon of 
 Abraham, David, and Mary, according to the 
 flefh, he cannot be in us ; and therefore we 
 are heretics and blafphemers. Whereas we 
 believe him, according to Scripture, to be 
 the fon of Abraham, David, and Mary, after 
 the flefh j and alfo, God over all, bleffed for 
 ever.' 
 
 Robert Barclay, the apologifl, publifhed in 
 the year 1673, 'A Catechifm and Confeilion 
 of Faith ;' in both which he treats fully of 
 thofe points of Chrifiian do£frine here fet 
 forth. I fliall cxtraft the 4th, 5th, 5ih, and 
 7th articles, which are, as well as the refl, 
 exprelTed nearly in the words of Scripture, 
 that they may be the lefs liable to objeftion.
 
 15 
 
 * Article 4th. Concerning the Divinity of 
 Chrifi:, and his being from the beginning.* 
 
 * In the beginning was the word, and the 
 word was with God, and the Word was 
 God ; the fame was in the beginning with 
 God ; all things were made by him, and 
 without him was not any thing made that was 
 made ; whofe goings forth have been from 
 of old, from everlafting. For God created all 
 things by Jefus Chrift, who being in the form 
 of God, thought it no robbery to be equal 
 with God. And his name is called Wonderful, 
 Counfellor, the Mighty God, the Everlafling 
 Father, the Prince of Peace, who is the 
 image of the invifible God, the firft born of 
 every creature.* 
 
 ' Article 5th. Concerning his appearance 
 in the flefh.' 
 
 * The Word was made flefli; for he took not 
 on him the nature of angels, but he took on 
 him the feed of Abraham, being in all things 
 made like unto his brethren ; touched with 
 a feeling of our infirmities, and in all things 
 tempted like as we are, yet without fm. He
 
 16 
 
 died for our fms, according to the Scriptures, 
 und he was buried, and he rofe again the 
 third day, according to the Scriptures.* 
 
 '. Article 6th. Concerning the end and ufe 
 of that appearance/ 
 
 ' God fent his own Son in the hkenefs of 
 fmful flefh ; and, for fm, condemned fin in the 
 flefh. For this purpofe was the Son of God 
 manifefted, that he might deftroy the works 
 of the devil ; being manifefted to take away 
 our fms. For he gave himfelf for us, an offering 
 and facrifice to God, for a fweet fmelling 
 favour, having obtained eternal redemption 
 for us; and through the eternal Spirit, offered 
 himfelf without fpot unto God, to purge our 
 confciences from dead works, to ferve the 
 living God. He was the Lamb Hain from the 
 foundation of the world. Of him the fathers 
 did all drink, for they drank of that fpiritual 
 Rock that followed them, and that Rock was 
 Chrill. Chrift alio fuiiered for us, leaving 
 us an example, that we fliould follow his fheps; 
 for we are to bear about in the body the 
 dying of the Lord Jefus, that the life alfo of
 
 1? 
 
 Jefus might be made manifefl: In our body ; 
 being always delivere,d. unto death for Jefus* 
 fake, that the life alfo of Jefus might be 
 made manifefl: in our flefli; that we may know 
 him, and the power of his refurre£lion, being 
 piade conformable unto his death.* 
 
 ' Article 7th. Concerning the inward mani- 
 fcltation of Chrift.' 
 
 / God dwelleth with the contrite and 
 humble in fpirit j for he hath faid. He will 
 dwell in them, and walk in them ; and Chrift 
 ftandeth at the door and knocketh : if any 
 man hear his voice, and open the door, he will 
 come into him, fup with him, and he with 
 him. Therefore ought we to examine our 
 ownfelves, knowing how that Chrift is in us, 
 except we be reprobates. For this is the 
 riches of the glory of the myftery, which God 
 would make known among the Gentiles, Chrift 
 within, the hope of glory.* 
 
 After the foregoing quotations from our 
 ancient Friends, I ftiall give a few extracts from 
 pur later writers j to manifefl that the prin-
 
 18 
 
 ciples of the Society have undergone no 
 change in this important fubje<^. 
 
 In the year 1723, Thomas Beaven, piib- 
 lifhed ' An Effay concerning the Reftoration 
 of Primitive Chriftianity.' In chap. 2d, he thus 
 exprefles himfelf : 
 
 ' God did, upon the fall and' difobedience 
 of man, inform him of a Saviour, as is gene- 
 rally underftocd by thefe words, -v^zv'* I will 
 put enmity between thee (the ferpent) and 
 the woman, and between thy feed and her 
 feed. It ill all bruife thy head.' Which feed>> 
 here cajlcd the feed of the woman,. (becaufe, as 
 :C,Oi>certiiftg thefieih; in the fuMefs-iof time, 
 • Gtiriil;,iwas to be,^ barn of a ^YP^Sl'n,) did 
 doubtlefsijt-hen eHift-, when; this prom ife .was 
 ,inade, 2^|d had done ■ fQ, ^s_ to.: his Divinity, 
 frpnietei:nity^fjji^f.{ / -nd^ '^t[} '\', 
 
 .^n;f aififn hivv?: 
 
 ' In due time this {c&A took flefli iii the 
 womb of the virgin Mary, according to 
 Scripture; was born in Bethlehem in the 
 land of Judea ; did many mighty miracles 
 among the Jev/s, ip convince them that he
 
 i§ 
 
 was the promifed MeiTiah, whofe coming they 
 were then in full cxpeftation of ; lived a moil 
 exemplary life ; taught a moft excellent and 
 heavenly doftrine, recorded by the four evan- 
 gelifls; fubmitted to the fliameful death of the 
 crofs, to make atonement and propitiation for 
 the fms of the whole world. He was buried, 
 and on the third day rofe again from the dead, 
 according to the Scriptures j and was conver- 
 fant with his difciples about forty days, con- 
 
 r 
 
 cerning the things of God, and the great 
 work he had for them to do in this world. 
 Then he was taken up into heaven; and fet at 
 the right hand of God the Father, where he 
 ever liveth to make interceflion for them that 
 come unto God by him ; by whom God will 
 judge the world in righteoufnefs, in the day 
 he hath appointed, when all that are in the 
 graves fliall hear his voice, and fhall come 
 forth, they that have done good unto the re- 
 furre£i:ion of life, and they that have done 
 evil, to the rcfurre£tion of condemnation.* 
 
 In the years 1730, 1731, and 1732, Jlex- 
 ander Arfcott, publiflied, in three parts, ' Conr 
 fiderations of the prefent State of the Chriftian
 
 20 
 
 Religion,' from which the following cxtra£^ 
 is made : 
 
 * Chrifl, the author of the Chriflian Reli- 
 gion, is to be confidered under a two-fold 
 fcharafter; as man, whp was born of the virgin 
 Mary, fuiFered under Pontius Pilate, was 
 crucified, dead, and buried ; and as God, in 
 which fenfe he wa? in the beginning, before 
 all worlds, and is called in Scripture, the 
 Word, the Wifdom, and Power of God. In 
 the firft fenfe he was, and is, outward ; in the 
 laft, he fills all things, and is prefent every 
 where ; more efpecially, confidered in that 
 relation he bears to mankind, as their Saviour 
 and fanftifier, is prefent in the hearts of men, 
 to quicken and enlighten them, for their affift- 
 ance in the work of repentance, converfion, 
 fan^tification, regeneration, and complete fal- 
 vation,* 
 
 ' And as what Chrifl: did and fuftered for 
 mankind, was neceffary, by the appointment 
 of God the Father, for their reconciliation to 
 him, notwithftanding their fins and trefpafifes 
 againfi: him j fo his prefence with them and ini
 
 21 
 
 them, is as neceffary for their overcoming fin, 
 
 and bringing them into a flate of holinefs and 
 
 acceptance with him ; and this lafl: is as truly 
 
 a part of the Chriftian religion as the firflj 
 
 and both taken together, make up the whole 
 
 entire Chriftian rehgion ; and therefore when 
 
 we fpeak or write of it, we mean that religion 
 
 which has relation to Chrifl in both the fenfes^ 
 
 or elfe we do not take in the whole idea of it, 
 
 but a part only.' 
 
 In the year 1773, 5^^/^ Phipps, was en- 
 gaged in a controverfy with a perfon, who 
 had attacked the principles of the fociety; 
 and in a publication entitled, ' The Original 
 and Prefent State of Man,' &c. in which he 
 draws a coraparifon betwixt the miracles at- ' 
 tending the introduftion of the legal, and thofe 
 of the Chriftian difpenfation, after fpeaking 
 of the former, he proceeds thus : 
 
 * Accordingly the gracious difpenfation of 
 the gofpel was introduced by evidences of 
 divine authority equally extraordinary, and 
 equally fuited to its placid and falutary nature.' 
 
 B3
 
 ,. /..Beiides the numerous predictions of the 
 prophets concerning the MefTiah, the advent 
 of his forerunner the Bapiiil, and the mi- 
 raculous conception of our Saviour by the 
 bleifed virgin, witnefs the many wonderful 
 works he performed, the unaccountable dark- 
 ■nefsj and the rending of the veil of the tem- 
 ple throughout, from top to bottom, at his 
 giving up the ghofi: j his aftonifhing refur- 
 re£tion, and that of the bodies of buried faints, 
 which arofe and went into the city ; and his 
 vifible afcenfion, attended with the glorious 
 miniflration of angels. After all this, at the 
 lime of the Jewifli feaft of Pentecoft, the 
 apoflles and difciples being alTembled together, 
 according to the Lord's command, the Holy 
 Ghoit gave a two-fold demonftration of its 
 advent ; firft, by the appearance of cloven 
 tongues, as of fire, which fat upon each of 
 them ; fecond, by filling their hearts with the 
 Holy Ghoft, to fuch a degree that they began 
 to fpeak with other tongues, or in other lan- 
 guages befides their own, as the Spirit gave 
 them utterance. To divers of them were 
 likewife added, the miraculotis powers of 
 healing all manner of difeafes j the dumb
 
 23 
 
 %verc made to fpeak, the deaf to hear, the 
 lame to walk, the bUnd to fee ; demoniacs 
 were difpoflefled, and the dead were raifcd 
 and rjeftored to life.' 
 
 I {hall, now add a f6w teftimonies from the 
 Society more at large, in order to fhew that 
 we fpeak the fame thing, both collectively 
 and feparately. The firfl is from a paper, 
 entitled ' The Quakers' Vindication,* which 
 was prefented to the Members of Parliament 
 in 1693 ; and which contains the principles of 
 the Society at this day. 
 
 ' We whofe names are underwritten, being 
 in Chriflian Society with the people called 
 Qiiakers, do, in good confcience, declare, and 
 certify all perfons concerned : 
 
 ' ift. That we fmcerely believe and con- 
 fefs, that Jefus of Nazareth, who was born 
 of the Virgin Mary, is the true Meffiali, the 
 very Chrift, the Son of the living God, to 
 whom all the prophets gave witncfs. And 
 we do highly value his death, fufferings, 
 -rworks, offices, and merits, for the redemption 
 
 B4
 
 and falvation of mankind, together with his 
 laws, doctrines, and minlflry. 
 
 * 2d. That this very Chrift of God was 
 and is the Son of God, that takes away the 
 fins of the world ; who was llain and is alive, 
 and lives for evermore, in his divine, eternal 
 glory, dominion, and power, with the Father. 
 
 ' And we know of no other doctrine or 
 principles preached, maintained, or ever re- 
 ceived among or by us, lince we were a people, 
 contrary to thefe aforefaid. 
 
 * Signed on behalf of the faid people by * 
 thirty-one Friends. 
 
 The following are fome advices, which 
 were iffucd by the Yearly Meeting, in Lon- 
 don, in 1728 and 1732. There are feveral 
 others from the f*iid meeting, of the fame ten- 
 dency. 
 
 1728. ' Inafmuch as the Holy Scriptures 
 are the external means of conveying and pre- 
 fcrving to us an account of the things moft
 
 25 
 
 furely to be believed, concerning the coming 
 of our Lord Jefus Chrift in the flefli, and the 
 fulfilling of the prophecies relating thereto j 
 we therefore recommend to all Friends, efpe- 
 cially elders in the church and maflers of 
 families, that they would, both by example 
 and advice, imprefs on the minds of the 
 younger, a reverent efteem of thofe facred 
 writings, and advife them to a frequent read- 
 ing and meditating therein; and that you 
 would, at proper feafons, give the youth to 
 underftand, that the fame good experience of 
 the work of fan£lification, through the ope- 
 ration of the Spirit of God, which the Holy 
 Scriptures plentifully bear teftimony to, is to 
 be witnelTed by believers in all generations, 
 as well as by thofe in the firft ages of Chrif- 
 tianity. And this we recommend as the mofl 
 efFe£lual means of begetting and eftablifhing 
 in their minds a firm belief of the Chriflian 
 doftrine in general, as well as the necefllty of 
 the help of the operations of the Holy Spirit 
 of God in the hearts of men in particular, 
 contained in that moft excellent book the 
 'Bible; and for preferving them from being 
 defiled with the many pernicious notion?
 
 26 
 
 and principles, contrary to fucli , found doc- 
 trine, which are at this time induftriouily dif- 
 perfed in the nation, to the reproach f)£:tbe, 
 Chrrftian profeffion in. general.* 
 
 .. ,In 1732. ' Dear friends, we tenderly and 
 
 ^arneftly advife and exhort all parents and 
 
 mafters of families, that they exert themfelves 
 
 in the wifdom of God, and in the flrength of 
 
 his love, to inflrufl their children and families 
 
 m the doiSlrines and precept^ of the Chriilian 
 
 ■religion, contained in the Holy Scriptures ; 
 
 and that they excite them to the diligent 
 
 reading of thofe facred writings j which plainly 
 
 fet forth the miraculous conception, birth, 
 
 holy life, wonderful works, blefled example, 
 
 meritorious death, and glorious refurrcdtion, 
 
 afcenfion, and mediation of our Lord and 
 
 Saviour Jefus Chrift ; and to educate their 
 
 'children in the belief of thofe important truths, 
 
 as well as in the belief of the inward mani- 
 
 feflatioD and op£raiion of the Spirit of God 
 
 upon their own minds; that they may reap 
 
 the- benefit and advantage thereof, for their 
 
 own peace and evcrlafting happinefs, which 
 
 is preferable to all other confiderations. We
 
 27 
 
 therefore exhort in the imqfl: earnefl; manner, 
 that all be very careful in this refpe^, a 
 negleft herein pcmg m our judgaiient very 
 blame- worthy.'- 
 
 Laflly, I fliall give a quotation from a late 
 publication, iffued by the dire^ion of the 
 Meeting for Sufferings : which meeting is com- 
 pofed of Friends appointed by all the Quar- 
 terly Meetings in the kingdom. The book is 
 entitled, ^A Summary of the Hi{tory,Doftrine, 
 and Difcipline of Friends.' In this work are 
 the following paflages : 
 
 ' We agree with other profeffors of the 
 Chriftian name, in the belief of One Eternal 
 God, the Creator and Preferver of the Uni- 
 verfe ; and in Jefus Chrift his Son, the Meffiah 
 and Mediator of the new covenant.* 
 
 * When we fpeak of the gracious difplay of 
 the love of God to mankind, in the miracu- 
 lous conception, birth, life, miracles, death, 
 refurreftion, and afcenlion of our Saviour, 
 we prefer the ufe of fuch terms as we find in 
 Scripture; and, contented with that know-
 
 28 
 
 ledge which divine wifdom' has Teen meet to 
 reveal, we attempt not to explain thofe myf- 
 teries which remain under the veil ; never- 
 ihelefs we acknowledge and aflert the Divinity 
 of Chrift, who is the wifdom and power of 
 God unto falvation.*
 
 29 
 
 CONCLUSION. 
 
 THE foregoing quotations are but a fmall 
 part of what might have been adduced on this 
 occafion ; but it is apprehended, they will be 
 amply fufficient to manifefl: the uniformity of 
 our principles on the fubje£t, and their agree- 
 ment with the doftrines of theNewTeflament. 
 They will alfo evince our belief in the Holy 
 Scriptures; which we confider,with theapoftle, 
 as ' able to make wife unto falvation, through 
 faith which is in Chriil Jefus.' And whilft I 
 feel anxious for the prefervation of this faith, 
 both with refpeft to the coming of the Son of 
 God in the flefh, for the redemption of man- 
 kind; and to that glory which he had with the 
 Father before the world began ; I am alfo 
 earneftly foHcitous, that all who make this 
 profelTion, may likewife believe in, and re- 
 ceive him, in his inward and fpiritual appear-
 
 30 
 
 ance, by which he enlightens our underftand- 
 ings, and purifies our hearts. Thus Ihall we 
 become partakers of ' the fulnefs of the 
 bleffing of the gofpel of Chrifl 5 ' and know 
 < what is the riches of the glory of this 
 myfterv among the Gentiles ; which is Chrift 
 wiihiiij the hope of glory/ 
 
 ^rORK, jjl of Firjl Month, 1 80.*/'. 
 
 r 
 
 :o aoc: 
 
 Ji!,. 
 
 
 '^ rimed iji ',y. Bhillifi, Qtor^c Varift Lcrnbard Strttl.
 
 ^-■Z'
 
 LETTER 
 
 T O 
 
 FRIENDS 
 
 OF 
 
 PORT ISAAC.
 
 LETTER 
 
 T O 
 
 FRIENDS 
 
 or 
 
 PORT ISAAC 
 
 IH 
 
 CO RNJVJL L, 
 
 FROM 
 
 THOMAS G W I N, 
 
 LATE OF FALMOUTH. 
 
 Hontjon : 
 
 rRINTED AND SOLD BV 
 
 JAMES PHILLIPS, 
 
 GEORGE YARD, LOMBARD STRE8T, 
 1796.
 
 a 
 
 LETTER 
 
 To Friends at Port Ifaac and the Parts 
 
 adjacent* 
 
 DEAR FRIENDS, 
 
 T> EING at this time difabled by mudi 
 pain and weaknefs, and confined to my 
 chamber, I cannot vilit you perfonally : it 
 therefore became fome concern to me, t;o fend 
 you this Epiflle and token of true love, with 
 defires for your everlafting well-being. 
 
 A 3 The
 
 ( 6 ) 
 
 The Lord, as you know, hath been won- 
 derfully kind unto us, in vifiting of us with his 
 day-fpring from on high, and calling us to be 
 a peculiar people, and a chofen generation, 
 to fhew forth his praife ; and as we have been 
 diligent in waiting upon him, he has frequently 
 renewed his vifitations unto us, whereby we 
 have known his Divine teaching, " and need 
 not any man to teach us, but as the fame 
 anointing teacheth, which is truth, and no 
 lie." 
 
 This is Indeed a great privilege ; and that 
 which we labour and travail for is, that all may 
 become the children of Zion, taught of the 
 
 Lord, that they may be ellablifhed in righteouf- 
 nefs, and be far from oppreflion ; and this 
 
 is enjoyed by thofe who obey his Divine teach- 
 ings.
 
 C 7 ) 
 
 ings. They have a famihar converfe with him, 
 and are made glad in his prefcnce ; they delight 
 in aflembling together for the worfiiipping of 
 him, and it is a great comfort to them, to ap- 
 proach before him. And although the proud 
 may be counted happy, affd they who work 
 wickednefs may be fet up — yet they that fear 
 the Lord, will take opportunities to fpeak 
 comfortably one unto another ; and the Lord 
 hearkens, and hears, and has a book of re- 
 membrance written for them, and they iliall be 
 his in the day when he makes up his jewels. 
 And herein is the fellowfliip and unity of bre- 
 thren, where the flock of Chriil feed together 
 and partake of the paflures of life, and drink 
 of that river, the ftreams of which make glad 
 the city of God ; and the body edifies itfclf in 
 
 A 4 love.
 
 ( 8 ) 
 
 love, being all in a holy fubjeftion to our 
 heavenly head and Lord, Chrift Jefus. 
 
 But the great enemy of the happinefs of 
 mankind, who labours to draw the ftars of 
 heaven from their ftation, endeavours at this 
 day to draw many, who have in fome meafurc 
 beheved, from their fteadfaftnefs in the truth. 
 Thus fomc, as in the days of old, having 
 departed from the heavenly union, have gone 
 into the envious ways of Cain, have followed 
 covetoufnefs with Balaam, and perifhed in the 
 gainfaying of Core. But I am perfuaded better 
 things concerning you; however, I was willing to 
 fend thofe few cautions, that you may be found 
 watchful for the vifitations of divine grace, and 
 may never be prevailed on by the fubtilty of 
 Satan. 
 
 Firft,
 
 ( 9 ) 
 
 Firft, then, I caution you, that you may- 
 watch diligently againfl the temptations of the 
 world and the cares of this life, which, as they 
 have prevailed, have caufed many to become 
 dry and formal, and unacquainted with the 
 fprings of divine virtue. Our Saviour cau- 
 tioned his followers to take heed left their 
 hearts fliould be overcome by them j and he 
 fet forth the difmal condition of fuch, in the pa- 
 rable of that ground which was overgrown 
 with briars and thorns, whereby the feed 
 fown was choked and became unfruitful. Such 
 may frequent meetings a long time and yet re-* 
 <:cive no benefit : not that there is any thing 
 wanting in the Lord ; but thefe want the due 
 qualifications that fit us for his divine blefllngs. 
 Therefore, friends, let us labour to obtain, a 
 fpirit more heavenly and lefs worldly ; and in it 
 
 wc
 
 ( 10 ) 
 
 we fliall find the Lord to be as near as ever ; 
 truth will be as defirable to us as ever it was ; 
 and, as a people rifen with Chrift Jefus, we fliall 
 feek thofe things that are above : our affeftions 
 will be fettled on him, and thofe graces which 
 he brings into the foul ; the want of which has 
 caufed many to fit down in barrennefs, under 
 an empty profeffion, where, as the foohfli virgins, 
 their lamps have been deflitute of the divine 
 oil. ~ 
 
 Secondly. Friends, be careful to keep up 
 your aflemblies, and to improve the opportu- 
 nities of worfhipping the great God. Let that 
 mind be in you which was in the kingly pro- 
 phet, who faid, " I was glad when they faid 
 unto me, Let us go up to the houfe of the 
 Lord :" for that fpirii which leads people to 
 
 be
 
 ( " ) 
 
 be carelefs of meetings, leads out of the love 
 of truth ; the fervices of fuch become tedious, 
 and it is a hard exercife to them to wait upon 
 God. Whereas the poor in fpirit, with thofe 
 that hunger and thiril after righteoufnefs, will 
 delight to look unto him who feeds them and 
 refreflies them, and who takes a delight in 
 their approaching near unto him. 
 
 Thirdly. Be careful to keep up the tcf- 
 timony of truth, and not to flinch from it bc- 
 caufe of fufferings ; for that fpirit which is of- 
 fended with fuffering, and looks upon it as grie- 
 vous and intolerable, has not been duly ex- 
 crcifed in looking unto the Lord. If our 
 hearts were guided by the fpirit of faith, wc 
 fhould thereby fee how bleiled they are who 
 are perfecuted for righteoufnefs fake, and that 
 their reward is great in PIcaven. 
 
 In
 
 ( " ) 
 
 In the primitive times, it is faid, they took 
 joyfuliy the fpoiling of their goods, knowing 
 that they had in heaven a far more enduring 
 fubflance. Let this heavenly inheritance be fet 
 before your eyes; that fo you may not look 
 upon the lofs of goods or lofs of liberty, to 
 be fuch grievous and infupportable exercifes, 
 as therefore to let fall any branch of that tefti- 
 mony, Chrifl has called us to bear. The pro- 
 vidence of God has given us great degrees of 
 liberty and eafe from the outward perfecutorj 
 and there are not many branches of our tefli- 
 mony, for which we are fo liable to fufFerings 
 as we were feme years ago. Let us be thank- 
 ful to God for this mercy, and be true and 
 faithful unto him j that wc may have right to 
 enter with him, and to eat of the hidden 
 manna, and to enjoy " that white ftone, in 
 
 which
 
 ( "3 ) 
 
 which is the new name that no one knoweth 
 but he who receiveth it." 
 
 Finally. Brethren, be at peace with each 
 other. Let the love of God abound among 
 you, that the flrong may bear the infirmi- 
 ties of the weak, and not feek to pleafe them- 
 felves. Let not thofe who are weak in 
 judgment be ftrong in conceit ; but all hold- 
 ing to the head, from which the whole body, 
 by joints and bands, hath nourifliment minif- 
 tercd, grow up together, to fervc, to ho- 
 nour, and to praifc the great God, who is over 
 all, worthy for ever! 
 
 And thus, friends, you will become more 
 and more lively and lovely in the eyes of 
 the Lord J and your fellowfliip together in 
 the truth, will be like the oil that fell upon 
 
 the
 
 ( 14 ) 
 
 the head of Aaron ; which did not only come 
 down to his beard, but to the very Ikirts of 
 Ills garment. So will the mourners be com- 
 forted, the v/eak and feeble ones fupported, 
 the careiefs be cautioned, and the rebellious 
 rebuked ; and your neighbours, in attending 
 your meetings, and in the doctrine they hear, 
 will have an enfign held out to them ; by which 
 they will be turned to the light within, the 
 holy unclion, the law written in the heart and' 
 placed in the fpirit ; and come to the know- 
 ledge of God, which is life eternal. Many 
 have been like unto the Athenians, worfliipping 
 an unknown God j or like the Samaritans, 
 who, as our Lord told the woman, worfliipped 
 they knew not what : but thofe that come un- 
 der the direaion of the fpirit of Truth, they 
 knov/ whom they worfhip, and what worfhip 
 he is well pleafed withj and that the facri- 
 
 fices
 
 ( '5 ) 
 
 fices of God, a broken heart and a contrite 
 fpirit, lie never will defpifc. And as the apof- 
 tle told the Athenians, they might feel after 
 the Lord, for he was not far from every one 
 of them — to him I defirc to direft and leave 
 yon, who leads in the way of righteoufnefs, 
 and in the midft of the path of judgment j he 
 will be a fuccour to the needy foul, enrich 
 the poor, and ftrengthen the feeble-minded. 
 In whofe fweet love and peace, I falute you, 
 and remain your faithful friend. 
 
 And fellow traveller, 
 
 THOMAS GWIN. 
 
 FALMOUTH, 13th of 
 
 2d Month, I ^10.
 
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 ALL 
 
 Swearing Prohibited 
 
 UNDER THE 
 
 GOSPEL. 
 
 By JOSEPH PHIPPS. 
 
 LONDON: 
 
 Printed and Sold by J. PHILLIPS, George-Yard, 
 
 Lombard-Street. 
 MDCCLXXXI.
 
 ALL 
 
 Swearing Prohibited 
 
 UNDER THE 
 
 GOSPEL. 
 
 DIVERS of the people called Quakers 
 having of late been repeatedly urged, 
 both in courts of judicature and ellewhere, 
 to produce their reafojis for refufing to give 
 evidence upon oath ; for the fatisfad:ion of 
 inquirers, the following are briefly ex- 
 hibited. 
 
 It hath appeared to this people, from 
 their beginning, that the great Legiflator of 
 the Chriflian difpenfation, in his evange- 
 lical fermon upon the mount, intending to 
 fhew the fuperior excellence of this difpen- 
 fation to that of the Mofaic lav7, obferved. 
 Mat. v. That the lav^^ condemned iniquity 
 in its axftual branches ^ but the gofpel (hould 
 require the prevention of them, by (triking 
 at the root from whence they fpring. 
 
 .A3 He
 
 [ 6 ] 
 
 He noted that the law forbad the com- 
 mifTion of murder, adultery, and perjury; 
 but he commanded, not to be angry, not to 
 look upon a woman to lufl after her, and 
 not to fwear at all. For if people may give 
 place to anger, it may kindle into rage, and 
 end in murder; if they may indulge a luft- 
 ful eye, fornication and adultery may be 
 the confequence; and if they are allowed to 
 fwear, evil-doers may forfwear to obtain 
 their purpofes, or to efcape the punifliment 
 due to their demerits. 
 
 Our Saviour, therefore, laid the axe to 
 the root ; and, with regard to fwearing, he 
 faith, ** Ye have heard it was faid by them 
 ** of old time, thou fhalt not forfwear thy 
 " felf, but fhalt perform unto the Lord 
 " thine oaths. But I fay unto you. Swear 
 " not at ally — Here, as in the cafes of 
 murder and adultery, he cuts up the root, 
 the furefl: way to deftroy both the growth 
 and exiftence of the branches, and perfed: 
 the work of reformation ; for ** He,'' as 
 John faid " will throughly purge his Jloor," 
 This perfed; work was not the bufinefs of 
 the law, but that of the gofpel : for the 
 law made nothing perfeB ; but the bringing 
 in of a better hope did. By the total pro- 
 hibition of oaths, the gofpel, where it is 
 duly obferved, effectually prevents perjury, 
 equivocations, or lying, as well as the pro- 
 fanation
 
 a 
 {( 
 t( 
 
 [ 7 1 
 
 fanation of the facred name in common 
 converle. 
 
 Proceeding then to fome particular ob- 
 jecfts the Jews were accuflomed to fwear 
 by, our Lord adds, " Neither by heaven, 
 ** for it is God's throne; nor by the earth, 
 for it is his footftool ; neither by Jeru- 
 falem, for it is the city of the great 
 king. Neither flialt thou fwear by thy 
 head, becaufe thou canfb not make one 
 *' hair white or black." If we are not to 
 fwear by any thing that is his, becaufe it 
 is his, nor by any thing that we can nei- 
 ther make, nor change the nature of; then 
 certainly not by the gojpel, which is wholly 
 his, and which never could be in our power 
 either to make or alter. 
 
 Thefe palTages relating to murder, adul- 
 tery, and fwearing, are comparative, and 
 profelTedly intended by our Lord to fhew 
 the preference of the precepts and dod:rines 
 of the gofpel to thofe of the law. He 
 knew that taking the Lord's name in vain, 
 fwearing by the gods of the heathen, and 
 forfwearing, were all ftrid:ly forbidden by 
 the law; and had he only forbad thefe, he 
 had not at all exceeded the law, which he 
 manifeflly meant to do by his introducing 
 
 A 4 his
 
 [ 8 ] 
 
 his own command, with the diftindion. 
 But, and following it with, Ifiy unto you. 
 Swear not at all, &c. 
 
 Having delivered the negative part of his 
 command, he comes to the poiitive, *' Let 
 ** your word (which -Aop? in the Greek lig- 
 ** nifies, and not communication) be yea, 
 *' yea, nay, nay ; for whatfoever is more 
 ** than thefe, cometh of evil." In whatfo- 
 ever we affirm or deny, therefore, and on 
 whatever occafion, our yea or nay ought to 
 be limply fuch j for whatfoever is (or 
 amounts to) more than thefe, (as an oath 
 certainly is or does,) cometh of evil. 
 
 For though fwearing by the name of the 
 Lord, on folemn occafions, had been allow- 
 ed to the Ifraelites, under the miniftration 
 of Mofes, the fervant, yet, under the purer 
 difpenfation of the Son of God, oaths were 
 exprefly forbidden by him. Confcious of 
 this, the apoflle James, alfo, chap. v. 
 6. exhorts, ** Above all things, my 
 ** brethren, fwear not, neither by hea- 
 ** ven, neither by the earth, neither 
 " by a?2y other oath ; but let your yea, 
 ** be yea; and your nay, nay; left ye 
 " fall into condemnation." If we are 
 neither to fwear by heaven or earth, nor 
 by any other oath, we ought undoubt- 
 edly
 
 [ 9 ] 
 
 cdly to abftain from oaths of all kinds, 
 upon all occalions, and not to exceed the 
 terms of fimple affirmation in any cafe 
 whatever J that we may avoid the condem- 
 nation confequent upon a breach of this 
 Chriftian precept. 
 
 To fay, that our Lord's defcending to a 
 few particulars after his general command, 
 ** Swear not at all," fhews that he meant 
 only to prohibit fwearing by thofe parti- 
 culars, implies, that he firft commanded 
 what he had no intention to eflablifh, and 
 ufed an expreflion both improper and fu- 
 perfluous; for in that cafe, he needed only 
 to have faid. Swear not by heaven, for it is 
 God's throne; nor by the earth, for it is 
 his footftool, &c. But, furely, he no more 
 intended to revoke his general command, 
 by a brief afTumption of particulars after 
 it, than the Divine Wifdom, Exod. xx. 
 meant to recall the general command, 
 ** Thou fhalt have no other gods before 
 ** me," by adding, " Thou fhalt not make 
 ** unto thee any graven image, or any 
 ** likenefs of any thing," &c. In both 
 cafes, the general command ftands equally 
 independent of the particulars that follow, 
 and not only comprehends them, but all 
 others of like nature. 
 
 As
 
 [ lo ] 
 
 As to the allegations, that God himfelf 
 fware, and divers of his infpired fervants 
 fware*, I anfwer with Athanalius; ' Seeing 
 ' it is certain it is proper in fwearing to 
 
 * fvvear by another, thence it appears, that 
 ' God, to fpeak properly, did never fv/ear 
 ' but only improperly : whence, fpeak- 
 
 * ing to men, he is faid to fwear, bc- 
 
 * caufe thofe things which he fpeaks, 
 
 * becaufe of the certainty and immuta- 
 
 * bility of his will, are to be efteemed 
 ' for oaths.' Compare Pfalm ex. 4. 
 
 * where it is faid, ** The Lord did fwear, 
 ** and it did not repent him," 6cc. And 
 *' I fwore (faith he) by myfelf :" and this 
 
 * is not an oath ; for he did not fwear by 
 
 * another, which is the property of an 
 
 * oath, but by himfelf. Therefore God 
 
 * fwears not according to the manner of 
 
 * men, neither can we be induced from 
 
 * thence to fwear. But let us fo do and 
 
 * fay, and fhew ourfelves fuch by fpeak- 
 
 * ing and afting, that we need not an oath 
 
 * with thofe who hear us j and let our 
 
 * words of themfelves have the teftimony 
 
 * of truth : for fo we fliall plainly imitate 
 ' God.* 
 
 Bifhop Burnet, in hijs Expofition of the 
 Thirty-nine Articles, article 39, fays * It 
 
 * See Barclay's Apology, p. 549. 
 
 'mufl
 
 [ II ] 
 
 * mud be confefTed thefe words feem to be 
 
 * fo exprefs and poiitive, that great regard is 
 ' to be had to a fcruple that is founded 
 ' on authority that feems to be fo full.* 
 
 * The learned Huetius, Bifhop of Avran- 
 
 * ches, in France, fays, ** It is well known 
 ** by that precept of Chrift," Mat. v. 34. 
 ** That fwearing is to be entirely avoided ; 
 " and the fame is repeated in the epiflle of 
 ** James, chap. v. 12." And Jofephus 
 
 * fhews, that, * the Eflenes looked upon an 
 
 * oath to be worfe than perjury, becaufe 
 
 * he feemed to be already condemned, who 
 
 * could not be believed, unlefs he attefted 
 
 * the name of God. And when Maimo- 
 
 * nides would prove the fame thing, he 
 
 * makes ufe of the very words of Chrift. 
 
 * But let us return to Pythagoras, whofe 
 
 * precept about fwearing was obferved fo 
 
 * ftridly by his difciples, that one of them 
 ' let a fine of three talents be fet upon him, 
 
 * rather than affirm the truth by fwearing; 
 < he is called Syllas, by Jamblicus, but 
 
 * Clinias, by Bafil. The whole nation of 
 
 * the Phrygians were very much againft 
 ' oaths j they neither required others to take 
 ' them, nor did they take them themfelves. 
 
 * Amongft the adages of the Arabs, this is 
 
 * a celebrated one, ** Never fwear, but let 
 ** thy word be yes or noj" *whichcuftom 
 
 * the
 
 [ 12 ] 
 
 * the Talepolns of Siam obferve, manifeflly 
 
 * according to the doctrine of Chrift. 
 
 ' What Bafil has faid of Clinias, Dr. 
 
 * Potter, Bifhop of Oxford, fays, is con- 
 
 * firmed by Hierocles, in his Commentary 
 ' on the Second Precept of the Golden 
 
 * Verfes of Pythagoras; and another author 
 « fays. This is likely to be done out of love 
 
 * to truth, and the refpe(fl he bore to his 
 ' Mafter's do(ftrine, who faid. Let no man 
 
 * atteft God by an oath, though in courts 
 
 * of judicature, but ufe to fpeak fuch 
 
 * things, as that he may be credited with- 
 
 * out an oath. See Jamblicus de Vita Py- 
 
 * thagor. p. 1 20 and 126.' 
 
 As to the other allegation of its be- 
 ing faid in fcripture, " Men verily 
 <* fwear by the greater, and an oath for 
 ** confirmation, is to them an end of 
 ** all ftrife;" this w^as only a tranfient 
 obfervation on the common practice of 
 unbelievers, and is no reafon for the con- 
 tinuance of oaths among Chriftians. To 
 all fuch kind of pleas, it is anfwered, 
 that vve are not authorifed to imitate 
 what has been formerly done under the 
 law, nor to follow the cuftoms of others, 
 againft the exprefs commands of Chrift, 
 the Law-giver appointed us of God ; 
 
 but
 
 [ 13 ] 
 
 but ought always inviolably to obferve his 
 precepts. 
 
 It hath been inlinuated, that his prohi- 
 bition of oaths * was not meant to ex- 
 
 * tend to the counteraction of the great 
 
 * ends of publick juftice and focial fecu- 
 
 * rity.' But it is very clear to us, that 
 our Lord, by commanding, Swear not at 
 ally and his apoflle, by exhorting, " Above 
 ** all things, my brethren, fwear not, nei- 
 ** ther by heaven, neither by the earth, 
 ** nor by any other oath,' intended a 
 total prohibition of fwearing in the Chrif- 
 tian church. They indubitably knew, 
 that the maintenance of publick juflice 
 and focial fecurity, depends on truth and 
 faithfulnefs, and not on the impofition of 
 oaths, which are neither needful to the 
 virtuous, nor binding to the vicious ; for 
 were it not for the penalties annexed, it is 
 to be feared, the oaths of thefe latter would 
 not hold them. 
 
 The confcientious amongft the people 
 called Quakers, are willing to give their 
 evidence in a way conliftent with the in- 
 junctions of Chrift and his apoftles , but 
 they dare not do it in the manner that 
 they verily believe is forbidden. It is not 
 the evidence, but the oath, that they 
 
 fcruple;
 
 [ 14 ] 
 
 fcruple j becaufe they are fenfible that no 
 human authority can excufe them before 
 the tribunal of Divine Juftice : but they 
 have always ftood ready to give their evi- 
 dence, where it might be admitted with- 
 out a violation of the precepts of Chrift 
 and his apoftles -, and therefore are not to be 
 charged with the obJiruBion of juftice. 
 
 Where Almighty God requires one 
 thing, and human powers the contrary, 
 which is the confcientious fubjecl to obey? 
 The apoftle Peter anfwers, A^^s v. 29, 
 *' We ought to obey God rather than 
 ** men." Ought not the divine autho- 
 rity ever to be held facred and fupreme ? 
 Why then are any reproached and ridi- 
 culed for pra(ftically maintaining its due 
 preference, that they may keep a con- 
 fcience void of offence towards God ? 
 
 FINIS.
 
 REPLY 
 
 TO 
 
 SO MUCH OF A SERMON 
 
 PUBLISHED IN THE COURSE OF LAST YEARj 
 
 BY 
 
 PHILIP DODD, 
 
 AS RELATES TO THE WELL KNOWN SCRUPLE 
 
 ^ OF THE 
 
 SOCIETY OF FRIENDS, 
 
 COMMONLY CALLED 
 
 QUAKERS, 
 AGAINST ALL SWEARING. 
 
 BT 
 
 JOSEPH GURKEX BEVA^r, 
 
 LONDON: 
 Printed by W. Phillips, George-yard, Lombard-streeU 
 
 1808.
 
 REPLY, &c. 
 
 1 HERE Is a certain passage in Scripture 
 which has been the means of inducing a re- 
 ligious body of men in this kingdom, and 
 in some other parts of the world, wholly to 
 abstain from swearing. The passage is con- 
 tained in the 33d, 34th, 35th, 36th, and 37th 
 verses of the 5th chapter of Matthew : where 
 we read as follows : 
 
 " Ye have heard that it hath been said by 
 " them of old time. Thou shalt not forswear 
 " thyself, but shalt perform unto the Lord 
 thine oaths. But I say unto you, Swear 
 not at all : neither by heaven, for it is 
 " God*s throne ; nor by the earth, for it is 
 " his footstool 'j neither by Jerusalem, for it 
 
 A2 
 
 (( 
 
 ((
 
 " is the city of the great King : neither shalt 
 " thou swear by thy head, because thou canst 
 
 " not make one hair white or black. But let 
 
 " your communication be, Yea, yea ; Nay, 
 
 *' nay ; for whatsoever is more than these, 
 
 " cometh of evil." 
 
 It may seem strange that this very passage 
 should have been chosen, not very long since, 
 for the text of a public discourse, the primary 
 object of which is to establish the lawfulness 
 of judicial swearings among the followers of 
 the divine Author of this sacred injunction. 
 But I apprehend it will not be thought strange 
 that one of the religious body of men, whose 
 doctrine is here attempted to be overturned, 
 should incline to examine the arguments ad- 
 duced by the author of the discourse, with 
 rather more scrupulous attention than the re- 
 spectable auditory to which it was addressed, 
 could do at the time it was delivered, or 
 might incline to do afterwards.
 
 This examination, then, I propose to un- 
 dertake; but previously I would express my 
 satisfaction at the simple and decorous manner 
 in which the author of the discourse has 
 treated his subject. The people whose tenet 
 he arraigns are not spoken of with one term of 
 asperity. Having mentioned them, not un- 
 naturally, when entering on his remarks, he 
 pursues the question as one generally im- 
 portant; he calmly brings in, without any 
 further personality, such arguments as appear 
 to him to bear on it; and if the Society of 
 Friends cannot be convinced by his reasoning, 
 I am sure they cannot properly be offended by 
 his manner of conducting it. 
 
 * In order fully to enter,' says he, * into the 
 
 * meaning of our Saviour's words — it should 
 ' be observed that the Jews were chargeable 
 ' with the grossest perversions of the doctrine 
 
 * respecting oaths.' This, I intend by ncx 
 means to controvert ; but I think that in order
 
 6 
 
 to enter fully Into the meaning of the words 
 of the text, at least one thing more should be 
 done. Some attention should be paid to the 
 context : by which means we shall discover 
 the purpose, the bent of that division of the 
 Lord's discourse, of which this memorable 
 text forms a part. 
 
 Now I believe it has been often observed, 
 and is generally allowed, that Christ is here 
 showing, in the most vivid light, the supe- 
 riority of that dispensation of immutable 
 righteousness, which he was establishing, over 
 the former aiid imperfect one, then about to 
 receive its completion. And it may be useful 
 to remember that in the gospel " the axe is 
 *' laid to the root of the tree.'- * The evil 
 root had occasioned the want of the law. Its 
 destruction, or excision, removes this sad 
 necessity. Thus though the gospel seems in 
 many instances to abrogate the law, it abro-. 
 
 * Matt, iii. 10c
 
 gates by fulfilling: for righteousness is the 
 purpose of each. 
 
 Our Lord begins generally with asserting, 
 that the righteousness, that is the justice *, of 
 his followers must exceed that of the most 
 strict sects among the Jews. (ver. 20.) He 
 next observes that the ancients had forbidden 
 murder ; but he cuts away the remote in- 
 centive to it, causeless anger, yea, even a con- 
 temptuous expression. The next head treats 
 of adultery, which the law had also pro- 
 scribed ; but he removes at once the incite- 
 ment to it, by forbidding a lustful look. Then 
 he comes to perjury. This the law had also 
 made criminal ; still it abounded, and the fri- 
 volous perversions of the forms of swearing 
 are agreed on all hands not to have kept in 
 innocence those who practised them. But 
 
 * I wish the reader to bear in mind this scriptural sense 
 of the word righteousness, which is agreeable also to the 
 translations in other modern languages, and in the Latin.
 
 our Lord at once secures his followers from 
 perjury, by that comprehensive sentence, the 
 limits of which Philip Dodd attempts to con- 
 tract, " Swear not at all." 
 
 I have studied brevity, and have therefore 
 only given a slight hint of the Christian doc- 
 trine on these heads ; but I wish my reader- 
 to peruse the place as it stands, from the 21st 
 to the 37th verse inclusive. 
 
 I hope now it will appear that Christ, 
 in his sermon on the mount, did something 
 more than correct certain ' pernicious errors,' 
 or ' gross perversions ;' and that by this in- 
 junction " Swear not at all," he averted 
 the danger of their return among all those 
 who receive and obey it. Indeed, upon the 
 due import of the expression at all, hinges 
 the whole, or nearly the whole controversy 
 between the advocates for judicial swearing
 
 9 
 
 and the body of people, who, influenced by 
 this text, refuse at all to swear. 
 
 ' The strong injunction, " Swear not at all,** 
 
 * IS, doubtless^ says he, ' to be received as 
 ' having a particular and immediate reference 
 ' to the oaths which our Saviour points out — 
 
 * Swear not by any form of this sort.' But, 
 surely, it is not customary to use a general 
 prohibition, and at the same time to mean only 
 a particular one. Particular directions suffice. 
 Grammar itself would direct the omission of 
 the term at all, in order to imply any limi- 
 tation of the injunction. Could there be any 
 doubt of this, the apostle James, who was 
 probably on the mount at the time, and who 
 was, like Paul, as our author says, * unques- 
 ' tionably a competent interpreter of his 
 * Master's doctrine,' — James, I think, puts it 
 beyond dispute ; and should do so especially 
 to one who calls his text * a parallel passage', 
 and ' little more than a repetition.' After 
 
 B
 
 10 
 
 mentioning heaven and earth, as objects to 
 swear by, which he, consonant with his hea- 
 venly Master, w^as forbidding, James adds, 
 " Neither by any other oath'' Now surely, 
 to swear by the name of the Almighty is aa 
 oath : the, conclusion therefore is obvious. 
 
 This, I trust may suffice ; but there is ano- 
 ther passage of Scripture, which has been cited 
 by one of my predecessors in the vindication 
 of the prohibition of swearing*, which shows 
 that this is not a single case, in which parti- 
 culars mentioned after a general command, do 
 not restrain the general command to those par- 
 ticulars. Let any one read the first com- 
 mand of the decalogue, " Thou shalt have 
 " NO OTHER gods before me." Then follows 
 the second, " Thou shalt not make unto 
 " thee any graven image," &c. Is not any 
 thing here prohibited but the worship of 
 
 * Phipps. All Swearing prohibited under the Gospel. 
 Page 9.— Phillips, 1784.
 
 11 
 
 graven images ? Molten images apart, does it 
 not still equally forbid the worship of the sun 
 in the East, and of the cows and reptiles of 
 Egypt ? 
 
 I have next to consider that old objection, 
 that our Lord himself swore. I see however 
 that a term not quite so full is used : ' refused 
 
 * not to ansiver upon oath before the Jewish 
 
 * Sanhedrim.'^ Upon ie;)6c»j-^ oath ? If not upon 
 bis own, that is, if he did not adopt the legal 
 and accustomed manner of swearing used in 
 Jewish courts, it will not follow that he swore 
 at all. It is asserted that ' I adjure thee was 
 the form of swearing among the Jews. This 
 form is only on one occasion before mentioned 
 in Scripture*, namely, where Ahab said to 
 Micaiah, apparently in petulance, and pro- 
 voked by Micaiah*s ironical agreement with 
 his false prophets, and not on an occasion on 
 whicbj king as he was, he had a right to exact 
 
 * 1 Kings xxil 16. % Gbron. xviii, 15.
 
 12 
 
 an oath, " How many times shall I adjure 
 " thee ?" This will do but little towards 
 proving that this was the common way, or the 
 way at all of administering oaths among the 
 Jews. There are two other places in which 
 respectively Joshua and Saul are said to have 
 adjured the people with a curse* ; but in the 
 case of these curses, though the latter is men- 
 tioned as an oath, the people cannot be said 
 to have sworn, for Jonathan who appears to 
 have been bound by the curse, knew nothing 
 of it until he had transgressed it. f They ap- 
 pear rather in the light of solemn commands 
 enjoined on penalties. The penalty of 
 Jofhua's curse was exaded some centuries 
 afterwards. J In that of Saul, the transgressor 
 was discovered by lot, but the penalty pre- 
 vented by the voice of the people. 
 
 I have said these words are solemn com- 
 mands. They can be no other in tho case of 
 
 « Josh. Ti. 26. 1 Sam. xlv. 24. + Ver, 27. 
 X 1 Kings xvi, 34.
 
 13 
 
 the seven sons of Sceva, who adj\ired the de- 
 mon.* They did not, I suppose, expert /jim 
 to swear that he would leave the demoniac. 
 In another case the words can only be a most 
 earnest entreaty, as where the demoniac (or his 
 evil guests, Legion) adjured Christ.")" Thus 
 we have one instance in which there was no 
 judicial process going on, a second where we 
 do not find the people took any part, a third 
 where we are sure one person bound by the 
 curse was not present at the adjuration, a 
 fourth which can only imply a command, and 
 a fifth where it must mean a fearful request. 
 This is far from proving the phrase, I adjure 
 thee^ to be the form of a Jewish oath. 
 
 I propose now to endeavour to demonstrate 
 that, speaking properly, our Lord could not 
 be capable of an oath ; and then to attempt a 
 clearer exposition of the motives which appear 
 to have occasioned his silence one moment, 
 
 * Acts xix. 14. t Mark r, 7.
 
 14 
 
 and his confeflion at another : and previously, 
 though I do not insist on it as material^ I 
 would just observe that only Matthew records 
 the adjuration of the High Priest ; Mark joins 
 him in attributing to that magistrate the im- 
 portant question ; but Luke relates it to have 
 been propounded by the Scribes and Pha- 
 risees. 
 
 First then, let us define an oath. The 
 following two definitions are taken from 
 Chambers' Dictionary by Rees ; 
 
 * Oath is usually defined a religious as- 
 ^ sertion or asseveration, wherein a person 
 
 * Invokes the Almighty, renounces all claim 
 5 to his mercy, or even calls for the divine 
 
 * vengeance on himself, if he speak falsely.'— < 
 
 * Oath in a legal sense is a solemn action, 
 
 * wherein God is called to witness the truth 
 ' of an affirmation given before one or more 
 ' persons empowered tp receive the same. 
 ' Legal oaths end with So help me Cod ^ an-
 
 15 
 
 V ciently, So help me Gody at his holy dome^ i.e. 
 ' judgment^ 
 
 The former general definition, and the lat- 
 ter description show that in an oath there is 
 always a reference to the final judgment. 
 Now in what sense can Christ, who in the 
 very days of his flesh was called by his im- 
 mediate forerunner, " The Lamb of God, who 
 " taketh away the sin of the world"* — in 
 what sense, I say, could he fear the judgment? 
 He who himself was to be the judge of the 
 living and of the deadf ? If then it be thus 
 proved that Christ, properly speaking, cannot 
 swear, we need give ourselves little trouble 
 in discovering whether he did swear ; and 
 even if we should allow for a moment that 
 he did, the concession w^ould avail little to 
 the pleaders for swearing. 1^^ gave forth the 
 cver-during commands of justice and truth ; 
 but he lived under the law ; and I believe 
 
 * John i. 29. f 2 Tim. iv. 1.
 
 16 
 
 tliat our opponents will scarcely think them- 
 selves obliged, after his example, to submit 
 to circumcision, and annually to eat of the 
 paschal lamb with unleavened bread and with 
 bitter herbs. 
 
 Secondly, as to the narrative in Matthew, 
 it should be obser^^ed that the High Priest did 
 not repeat with his adjuration a question to 
 which, simply asked, he had failed to ob- 
 tain a reply. Had that been the case, the 
 arguments of our opponents would have more 
 plausibility. But the questions were very dif- 
 ferent ; one, almost needless ; the other, of 
 primary importance. To the first, " What is 
 *' it which these witness against thee," as to 
 the previous evidence of the false witnesses, 
 *' Jesus held his peace." '* As a sheep be- 
 *' fore her shearers is dumb, so opened he 
 '* not his mouth."* I have already observed 
 that in one instance the form, I adjure thee^ is 
 strenuously imperative. It is so here. To 
 
 * Isaiah liii, 7.
 
 It 
 
 the second then, " Tell us whether thou be the 
 " Christ, the Son of God ;" a question so im- 
 portant, that on the answer seems to have de- 
 pended the unrighteous condemnation of our 
 Lord ; he replied " Thou hast said :" and 
 we quite agree that this expression is equi- 
 valent with, I am, 
 
 I hope it is now shown, with at least some 
 force of evidence that Jesus wholly prohibited 
 oaths to his followers ; and that those who, in 
 order to avoid making him appear to act con- 
 trary to his own doctrine, undertake to circum- 
 scribe his prohibition, have more reason to 
 doubt the validity of their arguments than 
 they are aware. If there could be now such 
 a person as an unprejudiced reader, to such a 
 one this question must be left. In the mean 
 time let us see whether any of the more imme- 
 diate disciples of Christ indulged themselves in 
 the use of an oath.
 
 18 
 
 Our author alleges Paul alone, and notices 
 his use of such expressions as the following — 
 God is my witness — as God is true — / call God 
 for a record upon my soid — Before God Hie not, 
 I believe it will be allowed that the question, 
 between the Society of Friends and those who 
 admit of swearing, is simply respecting judicial 
 oaths. All others are given up by all denomina- 
 tions of Christians. Now these asseverations 
 of Paul will certainly not be accounted of the 
 nature of judicial oaths. No depending strife 
 about outward things required them : no magis- 
 trate administered them. They are therefore 
 no examples for us, on those very occasions 
 on which our refusal to swear is called in 
 question. Of what exact class of expression 
 they were, it may not be at this time neces- 
 sary to determine ; but two things are certain ; 
 that in the seventeenth century expressions 
 approaching and even amounting to them in 
 force, were offered in courts of justice, and noi 
 accounted legal oaths j and that these exprcs-
 
 19 
 
 sions of Paul did not prevent the early- 
 Christians from refusing to swear at all*: for 
 which refusal they deemed the being a Christ- 
 ian a sufficient reason. Paul, like Peter, was 
 a man of a fervid mind. It is sufficiently 
 apparent to those who have studied his 
 writings, that his conceptions were superla- 
 tively bold and rapid, and common speech 
 seemed scarcely sufficient for their utterance. 
 He had to tread an untrodden path, in carry- 
 ing the purity of the gospel among nations 
 sunk in impurity and idolatry. His theme was 
 the unbounded mercy of God in Christ Jesus; 
 and the sacred name of that God, so often 
 present in his thoughts, was likely not seldom 
 to escape from his lips. Even now we allow, 
 nay, we sometimes think ourselves required, 
 
 *Cruden (Concordance) though he labours to assert an 
 allowance for some oaths, yet says — ■' Our Saviour who 
 came into the world not to destroy the law hut to fulfil it, 
 forbids all kinds of oaths.' Matt. v. 34. and the primitive 
 Christians understood and observed (his command in a literal 
 sense: as may be seen from TcrtuUiaii, EusebiuSj Chrysos- 
 tom, Basil, Jerom, kc.
 
 20 
 
 on subjects connected with religion and reve- 
 rently treated, to employ terms which would 
 be profaned on common occasions ; and are 
 certainly degraded by their frequent appli- 
 cation in the adjustment of the dust of the 
 earth. 
 
 Our author's quotation from Hebrews, 
 " An oath for confirmation is to men an end 
 " of all strife," is only the mention of an 
 incidental custom, and we know that customs 
 are not sanctioned by being simply mentioned. 
 
 There are four remaining paragraphs on 
 which I shall but cursorily remark, because 
 they do not bear upon the question, Whether 
 swearing is a Howe J under the Gospel. The 
 first contains a reference to a passage in Deu- 
 teronomy, and to one in HebrcM^s where the 
 author is speaking of the times of Abraham. ' 
 But we are not now inquiring what has been 
 said to them of old time. The second para-»
 
 21 
 
 graph considers an oath as an act of reHglon. 
 But We insist that it is not an act of the reli- 
 gion of Jesus. The sacrificing of sheep and 
 oxen was an act of religion ; but they are now 
 superseded, and so, we say, are oaths. 
 
 Our author next speaks of their necessity ; 
 but I apprehend he will not stand to this 
 argument, if their unlawfulness is proved : 
 and if we judge of their necessity by their 
 use, we shall not think highly even of that. 
 But, fourthly, they are essential to confidence 
 amongst men. That is. Suspicion, their parent, 
 has produced a progeny, by which Confidence 
 her opposite is wonderfully nourished ! How 
 little confidence can there then be among 
 the ' body of men who, vindicated as they 
 ' deem themselves by the authority of the 
 ' text, refuse to give assurances upon oath' ! 
 And yet, probably, there is no people among 
 whom confidence Bourishes more, and (which 
 if oaths were essential to confidence would
 
 22 
 
 seem very strange) in whom more confidence 
 is placed by their neighbours, than the people 
 who literally obey the injunction, " Swear not 
 at all." 
 
 The experiment of swearing has been tried 
 fifteen hundred years among professing 
 Christians. Confidence still languishes, inju- 
 ries abound, and genuine sincerity is almost 
 laughed out of countenance. It is then 
 hardly now necessary, for an avowed minister 
 of the gospel of Truth, to plead for a practice 
 to which falsehood gave rise ; but which 
 Christianity condemns and renders needless ; 
 and w^hich it would sweep away as with 
 " the besom of destruction," 
 
 Indeed my respected antagonist himself 
 seems to think so : and I hasten with pleasure 
 to a sentence of his, in which I cordially unite 
 with him, and with which we may suitably 
 take leave of each other.
 
 23 
 
 ' Were men more generally Influenced 
 ' by the fear of God, truth and justice would 
 
 * be better respected among them, and their 
 
 * plain declarations would be taken where 
 
 * now they are thought insufficient.' 
 
 THE END. 
 
 Priniedhjf Wm. Phillies ^ Ceerge Yard, Lomhard Street^ London,
 
 BY THE SAME AUTHOR. 
 
 A Refutation of some of the more modern Misrepresen- 
 tations of the Society of Friends, commonly called Quakers. 
 With a Life of James Naylor. 2s. stitched. 
 
 Thoughts on Reason and Revelation, particularly the 
 Revelation of the Scriptures. 6d. stitched. 
 
 The Life of the Apostle Paul, as related in Scripture. 
 But in which his Epistles are inserted in that part of the 
 History to which they are supposed respectively to belong; 
 with select Notes, Critical, Explanatory, and relating to 
 Persons and Places, and a Map of the Countries in which 
 the Apostle travelled. 7s. boards, 8s. 6d. calf lettered. 
 
 Memoirs of the Life of Isaac Penington. To which is 
 added, a Review of his Writings. 5s. 6d. boards, 7s. calf.
 
 BRIEF REMARKS 
 
 ON 
 
 The State of Man, 
 
 AND HIS 
 
 REDE]\1PTI0N BY JESUS CHRIST. 
 
 By GEORGE STAGEY. 
 
 ■WILLIAM PHILLIPS, GEORGE YARD, LOMBARD STREET, 
 
 ASD DARTON, HARVEY & CO. 53. GHACECH'JRCH STREET, LONDON ; 
 
 ALSO BY WILLIAM ALEXANDER YORK. 
 
 l"8i2.
 
 o. cooKi , rniNTrR, dunstan's hill, iondon.
 
 BRIEF REMARKS, S^c, 
 
 ►VttSiV^f^^M 
 
 It appears to have consisted with the 
 ivisdom and goodness of God;, in creating Adam 
 in his own iniage^, that the divine nature breathed 
 into him should be in such strength^ as should 
 leave nothing w^anting to his complete dominion 
 over all the works of this lower creation*; in 
 course, over his own earthly nature : and hence, 
 had he retained his station, that death whicli 
 came by sin, with its concomitant evils, pain and 
 sorrow, should not have had power over him. 
 But as his will was evidently made free, for 
 otherwise no prohibitory law could have been 
 proposed to him, and he abused this freedom by 
 giving way to the suggestions of the Tempter; 
 the dominion, in which he was created, was lost, 
 and he became subject to temporal death, as 
 well as involved in spiritual darkness: and, in 
 
 Gen. I. u. 111. 
 A 3
 
 6 
 
 this siaie, unfitted for that commonion ^vith his 
 Maker, for which he was formed. 
 
 It is more curious than useful to inquire^ how 
 far his posterity would have partaken of his 
 perfection^ or what would have been their circum- 
 stance, had he preserved his first estate. On these 
 points, as it is a condition in which we are not 
 placed, and on which scripture is silent, and 
 reason cannot inform us, it is wiser to forbear 
 conjecture, than to off*er opinions that may bewil- 
 der the mind, and it is to be apprehended have 
 often had that effect ; but which can lead to no- 
 useful conclusion. 
 
 We are more interested in what actually did 
 befall him, and in our state consequent on that 
 event: and on these subjects inquiry, instituted 
 for the attainment of practical good, is laudable, 
 and the records of Scripture furnish us with light; 
 althous:h it has been obscured bv misconstruction 
 or human inventions, and much more has been 
 said on the condition of man, as he is nov^ con- 
 stituted, than is authorized by the doctrine of 
 our blessed Redeemer. 
 
 Hence appears to have proceeded the notion 
 of original sin, and our desert of everlasting 
 punishment, before good or evil can be embraced, 
 or even discerned : and inferences, favourable ta 
 this opinion, have been attempted to be draM'n 
 from the dispositions of our nature.
 
 Whilst, however, it is allowed, that self-love, 
 from which those propensities that are injurious 
 proceed, is discovered in the earliest stages of 
 our existence, and its gratifications are among 
 the first objects of desire, it must be observed, 
 that this instinctive quality is necessary for the 
 support of animal life; nor is it to be denominated 
 evil in its own proper nature, otherwise it would 
 not have been enjoined on us, as a divine precept, 
 "^ Thou shalt love thy neighbour as thyself*;" 
 which implies that self-love, being essential to 
 the constitution of man, is good for the purpose 
 designed. 
 
 When this principle takes a wrong direction,' 
 and inordinate desire, the foundation of evil 
 thought and action, arises out of it, as is the case 
 very early through the power of temptation; 
 then, and not till then, sin is engendered, and 
 our moral nature, in proportion to its deviation 
 from rectitude, becomes depraved. 
 
 Jlut the appetites and passions are not neces- 
 sary merely to animal existence: they are designed 
 to subserve the further purposes of the Great 
 Creator towards man. They are the instruments 
 which are made use of, together with reason, to 
 promote the glory of his Maker ; and they mark 
 his subjection to the divine will and law written 
 
 • Lev, xix. JS. and Mattb. xxii. 39. 
 A 4
 
 B 
 
 in the heart, or his deviation from it^ according 
 as they are \fTought upon or emplojed. '' KnoAV 
 ye not/' said the apostle Paul, '^'that to whom 
 ye yield yourselves servants to obey, his servants 
 ye are to w^hom ye obey ; whether of sin unto 
 death, or of obedience unto righteousness * ?'* 
 
 Nor is it an objection to these remarks, that 
 the passions of the human nature are often more 
 violent than those of the brute creation. Man 
 was formed for higher enjoyments, and with 
 higher powers ; and it is reasonable to infer, if 
 these are misapplied or abused, he will be pro- 
 portionally more injurious and more malignant. 
 
 But this doctrine of original sin or innate 
 depravity is not a solitary speculative error. 
 Connected as it is, in the view of many, w ith our 
 desert of eternal misery from the first moment of 
 existence, and with the still further opinion, that 
 there are infants not a few, who actually are ex- 
 cluded from the benefit of Christian redemption, it 
 becomes a fearful doctrine indeed in its practical 
 effects or application. It gives support also to the 
 opinion that the best actions of the best of men, 
 those not excepted which are wrought through 
 the agency of the Holy Spirit, are tainted with 
 ski ; and that man must continue to live in sin 
 through the whole term of his natural life : 
 
 ' Rem. vi. l6.
 
 doctrines^, which impugn the power and good- 
 ness of God, and the character of the blessed 
 Redeemer, who " was manifested to take away 
 our sins *;" and who taught, " Be ye therefore 
 perfect, even as your Father which is in heaven i» 
 perfect f." Nor do these opinions stop liere: they 
 endanger the principle of gratitude and lively 
 obedience, and cast a gloom over the path of the 
 humble Christian traveller, if, whilst he is in- 
 structed to contend against sin, he is taught to 
 believe it cannot be overcome; and in those who 
 are less thoughtful about their eternal salvation^ 
 they tend to produce laxity in morals, and an 
 unsafe confidence in their own final security, 
 through misapplication of the righteousness of 
 Christ, without a corresponding endeavour io 
 fulfil the conditions proposed by the Gospel. 
 
 It may not be amiss, however, as the doctrine 
 of perfection has been adverted to, to remark, 
 that the perfection which the Gospel inculcates, 
 and which is noticed here in reply to the doctrine 
 that man can never be made free from sin, is not 
 to be accounted absolute, but relative. '^' There 
 is none good, but One, that is God J." Nor can 
 we suppose the highest created being capable of 
 ever attaining to that which is absolute or infinite. 
 Man is placed in this world i\\ circumstances of 
 
 ♦ 3 JoliD.iii. 5. tMallb. v. 4S. Jlbid. xix. I/.
 
 10 
 
 fr'ial;, having the assistance of divine grace, td 
 counteract the inordinate tendencies of self-love, 
 to which his nature is prone, and to enable him 
 to fulfil the commandments of his Creator ; and 
 so far as the will is subjected to the influence of 
 this grace, and the conduct regulated bj it, the 
 practicability of which is implied in the nature 
 and object of the gift, so far he attains to the per- 
 fection of his present allotment, as said an apostle, 
 " There is therefore now no condemnation to 
 them which are in Christ Jesus, who walk not 
 after the flesh, but after the Spirit *." Never- 
 theless, as the child does not become a man at 
 once, so neither does the disciple of Christ arrive 
 at once at that fulness of stature, to which this 
 grace would lead him: and as in natural science, 
 so, and much more so, in that v/hich is divine, 
 it may be assumed as certain, that the greater the 
 progress which is made, the more will the creature 
 be humbled, m the contemplation of its slender 
 attainment, and of what remains yet further to 
 be disclosed. 
 
 To return to the subject from which we 
 have seemed to digress; it may be affirmed, that 
 Christian reJcmplion does not need suppoit from 
 this doctrine of original sin : a doctrine which 
 appears to be in direct opposition to the dcclara- 
 
 *Rcm. viii. 1^
 
 II 
 
 tlon of the Saviour of men, who said, ^'^ Suffer 
 little children, and forbid them not^, to come unto 
 me; for of such is the kingdom of heaven *;" and 
 again, "^ Except ye be converted, and become 
 as little children, ye shall not enter into the 
 kingdom of heaven f." Language can scarcely 
 set forth a state more fit to receive divine im- 
 pression, or with greater clearness describe 
 man's state of innocency, when first brought into 
 existence. It not only declares, that little chil- 
 dren are subjects of the kingdom of heaven; but 
 it also informs us, that conversion to the state of 
 a little child, which surely then cannot be a state 
 of depravity, is the necessary qualification for 
 admittance into it. 
 
 It would seem presumptuous, after these 
 unequivocal and sacred declarations fi om an au- 
 thority which few will venture to controvert, to 
 propose a confirmation of them by evidence drawn 
 from reason ; otherwise it might be asserted, that 
 sin,beingthe transgressionof law, cannot be trans- 
 ferred by the act of another ; nor be imputed to 
 unconscious infancy : nor can it comport with 
 any idea we can form of Him, who is goodness 
 itself, and who has declared, " The son shall not 
 bear the iniquity of the father J;," to consign 
 to a state of everlasting dereliction and punish- 
 
 * Maltli. xix. 14. t Il>itl. xviii. 3, J Ezek. xviii. CO,
 
 1 rw 
 
 ment that which hatli not offended him. And 
 it is not to be forgotten, that man is still the 
 creature of God;, all whose works are in wisdom, 
 and adapted to the purpose for which they are 
 formed. 
 
 It will probably be inquired, if man be not 
 born in a state of defilement, or actually pollu- 
 ted with sin, what has he to be redeemed from ? 
 To this inquiry it may be sufficient to answer^ 
 '' From the power of Satan unto God * ;" for it 
 must be remembered, that, although he comes 
 into the world in a state of negation as to evil, he 
 is not clothed with that power over the outward 
 creation, nor that divine sp'lendour, which digni- 
 fied Adam, when he came out of the hands of his 
 Creator. He is altogether helpless, exposed to 
 temptation, and without the power of resisting 
 it from any inherent strength of his own ; much 
 less possessed of the capacity to ''^ lay hold on 
 eternal life f . " But this helplessness, this absolute 
 need of a Saviour, was altogether foreseen by his 
 Creator, and the means of his redemption graci- 
 ously provided "' before the foundation of the 
 world ^;;" before transgression found entrance. 
 The truth appears to be, that man was never 
 formed for independence; not Adam himself, 
 although created in the image of God. It was 
 
 *^cts, xxvi. 18. +1 Tim. vi. 12. 1 1 Pet. i, 20.
 
 13 
 
 the divine life which kept all his faculties and 
 powers in heavenly and harmonious ordei^ while 
 he stood upright; and it is the same divine prin- 
 ciple that must restrain^ subdue, and actuate 
 them in all his descendants, if they attain to a 
 blissful immortality. In whomsoever, then, the 
 power of this divine principle is not resisted, but 
 yielded to, of whatever age, condition, or coun- 
 try ; on these we have reason to be assured, seeing 
 '' Christ died for all *," the benefit of Christian 
 redemption will be conferred ; even that eternal 
 life, which is '^' the gift of God, through Jesus 
 Christ our Lordf;" for in him, and in him only^ 
 ^'^we have redemption through his blood;];." 
 
 An objection, which it may be right to con- 
 sider, hath been raised against what is termed the 
 vicarious sacrifice of Christ, and his having 
 '^ suffered for sins, the just for the unjust §;" as 
 comprehending a plan of redemption, irrecon- 
 cilable with perfect equity and goodness. 
 
 Not to dwell on the incompetency of human 
 wisdom, in matters of such high moment, to de- 
 cide on what is just with God, or what is in all 
 cases good ; we may take a view of the helpless 
 state to which man was reduced. The divine 
 image, in which he was created, was lost ; nor 
 
 * 2 Cor. V. 15. t I'^o'n. vi. 23. lEphes. i. 7. § 1 Pet. iii, 18.
 
 14: 
 
 could he be capable of attaining to^ or eiijojing 
 eternal felicity, without its restoration. Seeinjj 
 then he was brought to this extremity; and seeing 
 alsOj which can never be too reverently contem- 
 plated, that the sacrifice of Christ was voluntary; 
 inasmuch as he says, " I lay down my life, that 
 i might take it again ; no man takelh it from 
 me, but I lay it down of myself*," there seems 
 nothing in so gracious a plan, even to r-eason, 
 dim-sighted as it is, inconsistent with the divine 
 attributes, as applied to the offering of our great 
 Exemplar and High Priest; and viewing it, as it 
 respects man, such transcendent love is displayed, 
 as at once points out to him the depth of his ne- 
 cessities and obligation, and furnishes a certain 
 pledge of the divine purpose and goodness 
 towards him. 
 
 It is not our business to be occupied with 
 considering, nor is it within the compass of our 
 capacity to know, whether, amoi:g the possibili- 
 ties of Divine Wisdom, any other plan of Redemp- 
 tion nwght have been provided alike eilicacious. 
 It is enough for us that our wants arc in mercy 
 ihiui supplied ; and the Christian believer, while 
 he aclmowlcdges with reverence his incompe- 
 tency to j udge of the means of Divine Wisdom foi* 
 effecting any of his own glorious ends, is led 
 
 * Jol.r^ X. 17, IS.
 
 15 
 
 humblingly and rejoicingly to accept this s;tu- 
 pcndous act of t]>c love of God in Christ, as 
 altogether adapted to the circumstances in which 
 he is placed. He sees exemplified in it the mys- 
 terious union of the divine and human nature ; 
 and so far as respects the power^, that which 
 could be alone adequate to his redemption ; for 
 that which was eclipsed or lo^t^ being of heavenly 
 origin, could be restored only by Him, who first 
 breathed it into man, and that was God, " who 
 created all things by Jesus Christ * ;" "the 
 Power of God, and the Wisdom of God f ." 
 — Hence the Christian believer, while he receives 
 these and other sacred declarations of Scripture 
 concerning the office and character of Christ into 
 his heart by faith, is led also by the same faith, to 
 the acknow ledgmcnt of the unity of the Father, 
 Son, and Holy Spirit, not in operation merely, 
 but in essence; seeing if Christ be the Wis- 
 dom and Power of God, he must be One es- 
 sentially with the Father ; and seeing also, 
 that Christ received homage ;|;, as a divine 
 character, without rebuking those by mLoui 
 it was offered ; which it is impossible to believe, 
 that He, who came as a Light into the world, 
 and exhibited to us the most perfect pat- 
 tern of humility, could have admitted, had it 
 
 * Ephcs. iii. 9. f 1 Cor. i. 24. 
 I Matt. viii,2. & Jolmix. 38, compare Acts x, 25, ^6, Rcv.xix.lO*
 
 16 
 
 derogated from his Father's honour, or been 
 misapplied. Nor is it of little account in con- 
 jQrmation of the true Christian's faith^ that 
 the Father and the Son are alike designated 
 " Light*/' and '^ Lifef /' essentially so; which 
 cannot be assumed of any created being. 
 
 This belief, howeverj in a mystery so pro- 
 foundj is not deduced from the operations of 
 reason^ as its principal ground : it is, where 
 livingly held^ the ^ift of grace. ^' No man can 
 say that Jesus is the Lord, but by the Holy 
 Ghost. J;" Nevertheless^ where the mind is 
 not possessed of assurance from this highest 
 source of belief, it has an evidence on which it 
 acts in the common affairs of life, and acts with 
 perfect reliance on its authority — the evidence 
 of testimony ; and there can be no evidence of 
 testimony, in an equal degree certauij or on which 
 we can so fully rely, as that which is given to us 
 by our holy and blessed Redeemer, who is Truth 
 itself; and who said, "\ and my Father are 
 One" — " If I do not the works of my Father, 
 believe me not : but if I do, though ye believe not 
 me, believe the works ; that ye may know and 
 believe that the Father is in me, and I in him§.'* 
 It is true, we have an evidence of testimony from 
 the same source^ which seems to contravene this 
 
 • John, i. 9. and 1 John, i. 5. t John, i. 4. v. 0,6. X 1 Cor. xii. 3. 
 § Jolin, X. 30, 37, 38.
 
 17 
 
 assertion ; where it is said, '^ My Father is 
 greater than I *." The Christian believer, how- 
 ever, is not offended at this seeming contrariety. 
 lie considers the two-fold character sustained by 
 Christ, when these expressions were uttered — 
 the divine and human ; nor does he see, that in 
 order to fulfil the glorious oflfice of Mediator, 
 the blessed Redeemer could possess less perfectly 
 the one than the other. As partaking of man's 
 nature, he was inferior to the Father : a^ pos- 
 sessing "^"^all the fulness of the Godhead f," He 
 is One with Him, as said the apostle, '" God, 
 blessed for ever \." 
 
 If we reverently and humbly receive this 
 testimony to the divinity of Christ, we shall be 
 the better prepared for the reception of that 
 which is more immediately the evidence of the 
 Holy Ghost. And it might seem to humble us 
 in the contemplation of this mystery, as well as 
 the mystery of Redemption, that there are many 
 things in nature^ which reason cannot compre- 
 hend. Man cannot comprehend the constitution 
 of his own mind, or its mode of union with the 
 body. Can it then be matter of surprise, that 
 he should not comprehend, by any process of 
 reason, the mode of union of Father, Son, and 
 Holy Spirit; or the union of the divine and 
 
 « John, xiv. 28. + Colos. ii. 9. J Rom. ix. 5- 
 
 B
 
 18 
 
 human nature^ in the work of redemption ? It is 
 experienccj or feelings that assures him of the 
 existence of this union in the one case ; and it is 
 faithj or feeling, that gives to the submissive 
 mind, evidence of the other. Pride may give 
 weapons to reason to contend against this evi- 
 dence ; and it does disqualify for the perception 
 of truth : but reason can never disprove, what 
 revelation has established. 
 
 It is not, however, intended by these obser- 
 vations, nor is it needful, lightly to esteem rea- 
 son. It may be allowed to be the noblest and 
 most distinguisbing faculty of our nature ; and 
 it will not be a digression to take a view of it, so 
 far as may enable us with greater clearness to 
 Ascertain its province in matters which relate to 
 religion. 
 
 What is called Reason, then, does not com* 
 "municate impressions to the mind, though it 
 cannot be exercised without them : and in the 
 subjects brought before it, there must be an 
 adaptation of mean« to the end ; of objects to its 
 powers. Now the things we are treating of are 
 of a spiritual nature, and have relation to a 
 spiritual state : ^nd the apostle Paul tells ui, 
 "' The natural man receiveth not the things ©f 
 the Spirit of God, for they are foolishness unto 
 him ; neither can he know them, because they
 
 19 
 
 are spiritually discerned*." Hence it is clear, 
 that the knowledge of the things of tlie Spirit^, 
 those which it concerns us to know, is conveyed 
 by a principle^ that does not belong to our na- 
 ture ; and according to the testimony of another 
 apostle, this principle can be nothing less, nor 
 any other, than the Light of Christ. He " was 
 the true Light, which lighteth every man that 
 Cometh into the world f." Christ himself also 
 declared, '^ I am the Way, and the Truth, and 
 the Life : no man cometli unto the Father but 
 by me;};/' No man can know the Father, and 
 do his will, and partake of communion with him, 
 but through the mediation of the Son, and the 
 revelation and assistance of his Light and Spirit, ^ 
 The province, then, of reason, in matters of 
 religion, is to judge and act according to the 
 presentations or discoveries of this Light of 
 Christ ; and, in order to this, there must be faith 
 in its evidence. As, in the outward creation, the 
 organ of vision must be opened, before it can 
 receive the impressions of light ; so, in relation 
 to spiritual concerns, must the eye of faith be 
 opened, and directed to the Light of Christ, as 
 the great source of illumination, and the medium 
 through which divine knowledge is conveyed ; 
 and according to the strength and clearness of 
 
 ** 1 Cor. ii. 14. t Joliu. i- 9- Ibid, xiv. 6. 
 
 K *?
 
 ^0 
 
 this gift of faith will be the impression received ; 
 the way of duty will be opened, and qualification 
 for fulfilling it be imparted. Here we see the 
 reason why the things of the kingdom of heaven 
 are " hid from the wise and prudent/' as was 
 declared by our blessed Lord, " and revealed 
 unto babes*;" to those who offer no resist- 
 ance to this Light ; who have no prejudices 
 to overcome, no confidence in the acuteness of 
 their own unenlightened understanding. It is 
 indeed hard to the wise man to become " a fool f " 
 in the sense implied by the apostle, and to receive 
 his instruction in the way the Gospel prescribes. 
 To do this, is truly to take up the cross ; and in 
 submission to this rule of conduct consists the 
 essence of self-denial. Its branches, which are 
 numerous, may not be alike to all : but as this 
 Light of Christ is believed in, and its impressions 
 are received, in an humble ^nd contrite heart, the 
 portion of duty required of each individual will 
 be clearly unfolded: and the ground being thus 
 prepared, it will bring forth fruit to the praise, 
 and according to the pleasure, of the great Hus- 
 bandman, some an hundred-fold, some sixty-fold, 
 and some thirty-fold X. 
 
 Inquiry being sometimes made, how man is to 
 distinguish this Light from that \vhich is natural, 
 
 * Matt. j:l. 2.5. + 1 Cor. iii. IS. : Matt. xiii. *.
 
 21 
 
 it may not be improper here to observe, that it 
 makes itself known^ as we are disposed in sim- 
 plicity of heart to attend to it, by its own 
 evidence on the mind, and by its effects. As it 
 proceeds from God, it consents to nothing which 
 is opposed to his purity ; it regulates all things 
 by the standard of universal righteousness ; and 
 its work is to bring Man into a state capable of 
 receiving the divine image, and to impress it upon 
 him. 
 
 The light of nature teaches us self-preserva- 
 tion, and is concerned about the things of the 
 present life, as its chief good: and although 
 the desires and actions, which proceed from it, 
 nre often mixed and varied with semblances of 
 abstraction from selfish propriety and temporal 
 ends; yet it cannot in its own proper nature, 
 uninfluenced by that which is divine, raise the 
 mind to that state of self denial and purity 
 which the Gospel enjoins; or, in other words^ 
 effect the work of regeneration. 
 
 Some prof essors of Christianity, who acknow- 
 ledge the means by which Redemption is brought 
 about — that it is through the atonement and 
 mediation of Christ, withhold their assent to the 
 universality of its application. And it need not 
 be concealed, that there are passages in the sacred 
 writings, which seem to admit of various inter- 
 
 b3
 
 22 
 
 pretation, and to give some room for different 
 views concerning doctrine ; more especially in the 
 epistles. But if the occasions on which these 
 were written^, were well considered, and what is 
 difficult in them brought to the test of what is 
 more clear in other parts of the same Apostle's 
 writings, we should be less at a loss respecting 
 their true meaning. And there is one rule in the 
 interpretation of Scripture, where it can be ap- 
 plied, which it seems right to observe— to bring 
 all to the standard of Christ's own doctrine, in 
 subjects on which he has condescended to explain 
 himself. Nor is it of less necessity to keep in 
 view the state of mind, or qualification, pointed 
 out by our blessed Saviour, as requisite for com- 
 prehending divine truth : '' If any man will do 
 [the will of the Father,] he shall know of [my] 
 doctrine, whether it be of God *." 
 
 On the subject adverted to, it becomes us to 
 hear what our holy Redeemer hath declared of 
 himself: '' I am the living bread, which came 
 down from heaven; if any man eat of this 
 bread, he shall live for ever; and the bread 
 that 1 will give is my flesh, which I will give 
 for the life of the world f." Here we see no 
 exception to the universality of the oflering, nor 
 of its application. It is given for the life of the 
 
 - •Jobn,vii< 17. + Ibid vi.5i.
 
 23 
 
 world, and it may be partaken of by all, other- 
 wise it would not have been said by hini;, in whom 
 was no guile, " If any man eat of it he. shall live 
 for ever." It seems then not easy to conceive a 
 ground of doubt respecting its extent, and that 
 it applies to all and every man, which shall not 
 impugn the veracity and goodness of the blessed 
 Redeemer. 
 
 It is indeed to be admitted, that the means of 
 instruction, as well as the capacity for receiving 
 it, are variously dispensed. Some have the bles- 
 sing of the holy Scriptures^ and many spiritual 
 benefits, which others are deprived of; and some 
 have the advantages of civil life, in a much 
 higher degree than others; and perhaps there is 
 not less difference in intellectual endowment. 
 But as we must not conclude from hence^ that 
 the Almighty is unequal in his ways; so neither 
 may we believe, because some have fewer helps 
 than others, that the sacrifice of Christ will not 
 be effectual to all, if his '^'^ Grace *," which is uni- 
 versally bestowed, have free operation in the soul. 
 This would fill all, and being thus filled, all 
 would be satisfied, however different in capacity, 
 in gifts, or in means of instruction. 
 
 It is, however, becoming the relation in which 
 we stand to each other, if not a duty which man 
 
 •Titus, ii. 11. 
 B 4
 
 24 
 
 owes to his fellow-man, and when brought into 
 harmony with the divine will it will be his delight, 
 to do what in him lies to lessen these inequalities ; 
 to contribute to the enlargement of the means of 
 religious instruction. The capacity of enjoy- 
 ment of what is truly good will thereby be ex- 
 tended, and the capacity also of bringing glory 
 to the Great Giver of all will be increased, if 
 these means be embraced and rightly improved. 
 Hence it is occasion of rejoicing, and to the at- 
 tentive observer, of thankfulness to the Author 
 of every blessing, that the Scriptures of truth arc 
 in the way of general diffusion. They are a 
 treasure which no man can fully appreciate; a 
 revelation from God which shews us the way of 
 salvation ; and are to be accounted as subordinate 
 only to the Holy Spirit, to which they direct 
 man as his leader; and through which, holy men 
 gave them forth. 
 
 Whilst, however, we are assured from the tes- 
 timony of Scripture, that Christ '^'^died for all*;" 
 and by his triumph over sin and death redeem- 
 ed man to himself, as his own rightful inheritance, 
 and became '' the propitiation for the sins of 
 the whole worldf ;" it must still be deeply 
 imprinted on the mind, that '^ He died for all^ 
 
 * 2 Cor. V. 15. + Ijohn, ii. 2. 
 
 X
 
 25 
 
 that they which live should not henceforth live 
 unto themselves ; but unto him, which died 
 for them and rose again *." Faith and works 
 are not divided ; nor are we entitled to believe, 
 it will avail us to plead the merits of Christ, and 
 our belief in the redemption which he hath pur- 
 chased for uSj if obedience to the revealed will 
 of God do not accompany knowledge; seeing our 
 blessed Saviour hath declared, '' Not every one 
 that saith unto me. Lord, Lord, shall enter 
 into the kingdom of heaven; but he that 
 doeth the will of my Father, which is in 
 heaven f .'* 
 
 Here, then, man is brought to the view of 
 what is to be done on his part, in the awful and 
 important business of salvation; and were he to 
 contemplate with due seriousness this language 
 of Christ, it would not fail to lead to the inquiry, 
 how he might fulfil what is enjoined, and become 
 partaker of the blessed reward. Nor is there 
 reason to doubt, but that most, if not all awak- 
 ened minds have been brought to inquiries like 
 these. But in this state, in which much of the 
 future is often involved, there is especial need of 
 humility, watchfulness, and prayer: the danger 
 of yielding to wrong views and to evil counsel 
 is great; and many, who have been met with in this 
 
 *2Cor. V. 15. +Matt.vii. 21.
 
 26 
 
 gpot, have been sorrowfully beguiled. If they 
 have not substituted form for substance, they have 
 fallen into an error at least equally deplorable. 
 Secretly reluctant to surrender the heart, and 
 desirous of assuming its government to them- 
 selves, doubts have been excited and entertained, 
 as to the reality of divine communication to the 
 mind. Faith being thus shaken, by the subtilty 
 of Satan, working on the desire to know good 
 and evil and to become wise, out of the line of 
 divine appointment, as in our first Parents, the 
 eye hath been gradually closed to that evidence 
 of its certainty, w hich the Light of Christ would 
 have supplied it w ith. In this darkened state of 
 the understanding, it has followed that the go- 
 vernment has been withheld from Him, who alone 
 could enable to do the will of his Father, and 
 who said, '' I am the door of the Sheep*;" '' He 
 that cntereth not by the door into the sheep- 
 fold, but climbeth up some other way, the same 
 is a thief and a robber f." Revelation has 
 been discarded as the phantasm of a deluded 
 imagination ; and reason has been enthroned, as 
 the competent guide of conduct. 
 
 Now if this be the entrance to unbelief and 
 its lamentable progress, seeing it leads to conse- 
 quences so awful, with what care should the 
 
 • John, X. 7. t Ibid, verse 1.
 
 27 
 
 mind be guarded against the first approaches to 
 a state of doubt and infidelity ! Christ declared, 
 " No man knoweth the Son^, but the Father ; 
 neither knoweth any man the Father, save the 
 Son, and he to whomsoever the Son will reveal 
 him *." Hence, if we have any regard to his 
 doctrine, and allow this knowledge to be essential 
 to eternal life, ( or that it is the key which opens 
 into it, ) as he has elsewhere f declared it to be, is 
 it not evident, that belief in divine Revelation 
 must precede the knowledge of divine things, and 
 that it is the only firm ground on which we can 
 build our hope of attaining to a peaceful and 
 glorious immortality ? How important then, to 
 cherish this belief! and if it be cherished in an 
 humble and contrite heart, it will grow. Light 
 will spring up with it, and the mind being thus 
 turned to its proper centre, it will receive that 
 fulness of assurance, as to the evidence of divine 
 revelation, which will leave it no longer in doubt. 
 If Regeneration be the condition in which 
 only we are entitled to hope for admittance into 
 the kingdom of heaven X; it surely cannot dero- 
 gate from the proper authoriiy or dignity of 
 reason, where the object is so vast as that of 
 implanting the divine nature in the soul, to 
 confess, that the power to carry on and perfect 
 
 t Matt. xi. 27. + Joliu, xvii. 3. X Ibid. iii. 3.
 
 28 
 
 a work of such inestimable value must be 
 
 divine. 
 
 There are others interested in the subject of 
 these brief remarks, who would probably be of- 
 fended, if their faith as genuine believers in 
 Christ were called in question, that have yet 
 not less need to examine their foundation. En- 
 grossed with the objects of time and sense, they 
 have indulged an indistinct and unauthorised 
 hope, that they shall be finally received into the 
 arms of mercy ; although it has formed but 
 little or no part of their concern, to be prepared 
 for the enjoyment of a blissful futurity. Such 
 would do well to consider, and with deep serious- 
 ness, that, notwithstanding it is the work of 
 grace to prepare man for a state of happiness, he 
 is required to yield to its government and to 
 co-operate with it. Christianity gives no coun- 
 tenance to intellectual supineness. It calls alike 
 for the surrender of the will, and the dedication 
 and exercise of the faculties ; nor are we less 
 accountable for declining the improvement of 
 the talents committed to our care *, than for their 
 misapplication. 
 
 The writer will now close these observations. 
 He has aimed at conciseness, because he has 
 
 » Matt. XXV. 27.
 
 20 
 
 wished to promote reflection in the reader^, rather 
 than countenance indolence of mind by minute 
 illustration. His object has been briefly to shew, 
 that which he believes from Scripture record to 
 be the state of man; and to point to redeeming 
 and sanctifying grace, which comes by Jesus 
 Christ, as the foundation and top-stone of his 
 hope of salvation. If the reader have faith in 
 the application and discoveries of this grace to 
 his own mind^ and yield to its humbling and pu- 
 rifying influence, he will find that it is equal to 
 all his necessities. It will inspire repentance and 
 the hope of forgiveness for past transgression ; 
 and will cleanse the heart from every inordinate 
 desire of self-love, the original and the present 
 source of man's corruption and unhappiness. It 
 will lead him to self-distrust and self-denial ; to 
 watchfulness and prayer : and finally^ in the love 
 with which it will not fail to inspire and actuate 
 him, amidst the probations of the present state, 
 it will enable him thankfully and rejoicingly to 
 acknowledge the ineff'able goodness of God in 
 his creation, and in making him a partaker of 
 the redemption that is in Christ; 
 
 FINIS. 
 
 (J, Coo;>e, Printer, Dunstan's Hill, I.ondon.
 
 AN 
 
 APOLOGY 
 
 FOR 
 
 SILENT WAITING UPON GOD 
 
 IN 
 
 RELIGIOUS ASSEMBLIES; 
 
 WITH SOME OBSERVATIONS ON THE NATURE AND GROUND OF 
 
 TRUE FAITH, 
 
 AND THE APPLICATION THEREOF IN THE IMPORTANT 
 CONCERN OF WORSHIP. 
 
 Br THOMAS COLLET. 
 
 In quietnefs and in confidence Ihall be your /Irength.' 
 
 Ifa. XXX. 15. 
 
 HonDon: 
 
 miNTED AND SOLD BY WILLIAM PK1LL1P», GEORGE YART, 
 
 LOMBARD STREET, 
 
 1804.
 
 7 7 HEN we contemplate the glorious 
 attributes of the Moft High, his wifdom, power, 
 and goodnefs, and the dependent Hate of man, we 
 are led to believe that divine worfhip is an eflential 
 part of man's duty to him, as from a reafonable 
 creature to a merciful and bountiful Creator ; and 
 that he hath an undoubted right to adoration and 
 obedience from fuch dependent beings, agreeably 
 with the command: " Thou fhalt worfhip the Lord 
 " thy God, and him only flialt thou ferve\'* 
 
 This is acknowledged by Chriftians of all deno- 
 minations, who believe it right to aiTtmble at dated 
 times for the purpofe of worfhip ; although they 
 differ widely as to the manner of it. It is not my 
 intention in this efTay, to examine the different 
 modes of worfhip praflifed in the world ; but to 
 point out the advantage that may be derived from 
 true filence, and how neceiTary it is for receiving 
 a juft fenfe of our particular ftates and duties; as 
 alfo its confjflency with the gofpel difpenfation. 
 
 A congregation of people fitting down in filence, 
 and fometimes continuing fo throughout the mcet- 
 
 » Matth. iv. 10. 
 A2
 
 ing, hath been matter of wonder to many, and the 
 fubjecl of various conjeftures and remarks. Some 
 have conchided that all the time fo fpent hath 
 been loft, and that no edification vsras to be received 
 from it. Others have exclaimed. What does this 
 people mean ? and then have endeavoured to ac- 
 count for it by fuppofmg, that becaufe there are 
 divers things among other profeiTions which we 
 cannot reconcile or unite with, fo we have chofen 
 this form as diflinguifhable from them. Silence 
 in worfnip is in itfelf very fimple, and there is 
 fomething in it little underftood and much defpifed 
 by moft profelTors of religion. If upon inveftiga- 
 tion it has no ground to fupport it, let it be done 
 away : but if on the other hand, it has fufficient 
 foundation both in fcripture and reafon, then let 
 mankind embrace it, and receive all the benefit 
 refulting from it. There is this advantage in true 
 filence, that the enemy cannot counterfeit it : there 
 is no excrcife whatever where felf is more fhut 
 
 out. 
 
 The filence which we are engaged to promote 
 both by example and precept, is not merely a cef- 
 fution from words, or a fettling into outward ftill- 
 nefs; for that may be acquired by habit, and the 
 mind flill left at large, ranging among created ob- 
 jects, a flranger to the true objea of worfhip, and 
 to that reft which is prepared for the Lord's 
 people. It is a filence of the mind whercia hving
 
 5 
 
 faith'' is eflentially necelTary; the awfuhiefs and be- 
 nefit of which flate are better felt than defcribed. 
 
 Here, the foul is prepared to worlhip in newnefs 
 of life ; from which muft come any thing that is 
 rightly fpoken, either in the way of preaching, 
 prayer, or praife j or it cannot reach the (late of a 
 congregation ; and except that be the cafe, filencc 
 is better ; becaufe when fuch as are in this flate 
 maintain the watch, and abide under the influence 
 and power of the Spirit, they become co-workers 
 therewith ; and their fpirits are baptized into a 
 fympathy with the flate one of another ; and the 
 Spirit of Truth, which is the principal obje£l in their 
 view, being lively and powerful, arifes and fprcads 
 from velTel to veffel, until it frequendy becomes to 
 thefe as a flood bearing down all oppofition. 
 
 Before I proceed further to enforce the necef- 
 fity of filent waiting in religious worfliip, it may 
 not be unfeafonable to confider the principle out 
 of which it fprings : this being eflablifhed, the 
 other, I think, will follow as a rcafonable confe- 
 quence. That Chrifl is the principle and fpring 
 in all true worfhip, is evident from the holy fcrip- 
 tures, as may hereafter more fully appear. He 
 declared to his difciples, " Without me, ye can 
 *« do nothing/" This, I believe, many will affent 
 to, who yet are at a lofs where to look for, or 
 where to find him. 
 
 > Heb. xi. 6. ' John xv. g.
 
 In order, therefore, to the clearing up of this 
 
 point, and direfting the poor wanderer where to 
 
 find this rich and hidden treafure, we will confider 
 
 a few fcripture teftimonies on this head. The 
 
 evangelical prophet Ifaiah, fpeaking of the virtue 
 
 and extent of the office of Chrift in the gofpel days, 
 
 faid, " There fhall be a root of Jeffe which fhall 
 
 «' {land for an enfign of the people : to it fhall 
 
 " the gentiles feek ; and his reft Ihall be glori- 
 
 '^' ous/'* I know not, but that all profefled Chrif- 
 
 tlans are united in this, that the enfign here fpoken 
 
 of is Chrift : but where it is lifted up — herein they 
 
 are at a lofs, or much divided. It doth not confift 
 
 with my prefent plan, to inquire into the different 
 
 creeds which abound in the world, but firaply to 
 
 (late my opinion. That it muft be a fpiritual ma- 
 
 nifeftation is evident from this confideration : the 
 
 (^entiles were not gathered under the outward 
 
 miniftry of our Lord. The apoftle faid, " Chrift 
 
 " WAS a minifter of the circumcifion ;''* and our 
 
 Lord himfelf faith, " I am not fent, but unto the 
 
 " loft flieep of the houfe of Ifrael •,^" and, when 
 
 he fent forth his difciples to preach repentance, 
 
 and that the kingdom of heaven was at hand, he 
 
 gave them this in charge: " Go not into the way 
 
 'f of the gentiles, and into any city of the Samari- 
 
 " tans enter ye not ; but go rather to the loft 
 
 «' fliecp of the houfe of IfraeL^" The fliort pe- 
 
 •) Ifa.ii.ro. 'Rom.xv.g. fMatth.xv.24. «Ib)d. x. j,6.
 
 riod of his outward appearance in the world, and 
 the locality of his gofpel labours, evidently prove, 
 that the enfign to which the gentiles Ihould repair, 
 muft be fpiritual, to be adapted to the end pro- 
 pofed ; which was exprefsly declared by the Al- 
 mighty : " I will alfo give thee for a light to the 
 " gentiles, that thou mayefl: be my falvation unto 
 *' the end of the earth.''" 
 
 Our Lord illullrated this fubje^l in that memo- 
 rable conference with Nicodemus concerninir the 
 new birth: after infilling upon the neceffity thereof, 
 he proceeded to fhew, that it was an effecH: pro- 
 duced in the mind of man by the influence and 
 operation of the holy Spirit, and that it was known 
 only by its own evidence, as by that comparifon j 
 " The wind bloweth where it liileth, and thou 
 *' hearefl the found thereof, but canfl not tell 
 " whence it cometh, and whither it goeih : fo 
 '* is every one that is born of the Spirit." 
 When Nicodemus, expreffing his aftonifliment, faid, 
 " How can thefe things be?'* OnrLord anfwered, 
 *' We fpeak that we do know, and tcdify that we 
 " have feen." " If I have told you earthly 
 " things, and ye believe not, how fliall ye believe 
 " if I tell you of heavenly things ? and no man 
 " hath afcended up to heaven, but he that came 
 " down from heaven, even the Son of man which 
 " is in heaven ; and as Mofes lifted up the ferpenc 
 
 •> Ifa. xllx. 6. 
 A 4
 
 8 
 
 *« in the wildcrncfs, even fo mud the Son of man 
 *' be lifted up j that whofoever believeth in him, 
 *' fhould not perifti, but have eternal hfe'.*' It 
 may be profitable here to make a paufe ; for furely 
 this is a fubje£l of the firfl importance, feeing it 
 is faid in the fame chapter, " He that believetk 
 " not the Son, fliall not fee life; but the wrath of 
 " God abideth on him,*"* Here the obje£t of 
 faith is placed in our view, with the advantage 
 refulting from believing, even that of eternal life; 
 and the danger and lofs which are the confequence 
 of unbelief. In confidering thefe weighty expref- 
 fions, three things particularly claim our attention. 
 Firfl, Chrill; gives the appellation of the Son of 
 man to his divinity, or that part of him that came 
 down from heaven ; fecondly. That that is the 
 antitype of that figure which Mofes made in the 
 wildernefs ; and thirdly, That it is the objeft of 
 our faith and attention. 
 
 The queflion here does not appear wholly and 
 exclufively to relate to the great work wrought by 
 our Lord in his outward manifeftation in the flefh; 
 when, through a courfe of perfect righteoufnefs, 
 and unremitting obedience, he bruifed the ferpent's 
 head, and " condemned fm in the flefh;" — to the 
 virtue or efficacy of the offering of his body on the 
 crofs at Jcrufalem ; but alfo to his fpiritual ap- 
 pearance, by which the antitype is rendered analo- 
 
 ' Joliii ill. 8, 9. II— 15. ^ Ibid. Terfe 36,
 
 9 
 
 goiis to the type. The means of man's falvation 
 Was prefigured by a ferpent of brafs ; which Mofes 
 raifed upon a pole in fo confpicuous a manner, 
 that when the children of Ifraei were bitten by 
 fiery ferpents, they looked thereupon and were 
 healed. From the analogy that fubfifts between 
 the figure and the fubftance, the latier muft of 
 courfe be fo adapted, as fully to anfwer the end 
 propofed. 
 
 That it was not limited to the body on the crofs, 
 appears from the following confideration ; that it 
 Was there expofed but for a fhort time, and that 
 few comparatively had the opportunity of looking 
 thereupon. But if it (hould be faid, that he is lifted 
 tip in the gofpel, and the virtue of his merits is 
 proclaimed by thofe who are the publifiiers there- 
 of; this alfo appears not fully to reach the cafe : 
 for, are ' there not at this day millions who have 
 not the opportunity of being fo inftrufted? nor was 
 there ever a rime, when the outward knowledge of 
 the fufferings and death of Chrifl did univerfally 
 prevail. Moreover, where the outward knowledge 
 is fpread by means of the facred writings being pre- 
 ferved, and rendered in our mother-tongue, and 
 people are inftrufted to believe all that is recorded 
 concerning that important event, I would appeal 
 to the confideration of every unprejudiced mind, if 
 that is the faith which our Lord intended ; which 
 faves from perilhing, and puts man in polTeilion of 
 
 A5
 
 10 
 
 )iil tiU" 
 
 eternal life. That faith may be received fro 
 dition; whereas the faith that is faving, is from 
 the operation of the Spirit of Chrift. We there- 
 fore conclude that the antitype is to be fought not 
 only in that bleifed outward manifeftation at Jeru- 
 falem (which we fully confefs), but alfo, and 
 more efpecially, in that divine principle of light and 
 life, which God hath placed in the mind of man, 
 and fo manifeiled, that every man who is in 
 danger of perifliing, is placed in a capacity of 
 receiving the benefit intended thereby* 
 
 In confirmaticn of this conclufion, we (hall add 
 a few concurrent teftimonies of Chrift and his 
 apoftles ; and then proceed to inquire into the na- 
 ture of that faith, without which it is impofTible 
 to pleafe God ; which faves man from perifhing, 
 and crowns him with eternal life. When our 
 Lord was reafoning with the Jews on the fpiritu- 
 ality of the gofpel, he took a furvey of the three 
 principal difpenfiuions which had gone before, viz. 
 the law, the prophets, and John the Baptift, as be- 
 ing preparatory to one fuperior to them : as he 
 faid, " The law and the prophets were until John ; 
 " fince th It time the kingdom of God is prcach- 
 *' ed."* This was to be the fubje£l of the miniftry, 
 the objefl: held up to the people's attention ; and 
 confequently, the minds of the children of men 
 were to be turned to it : and that none might be at a 
 
 ■ Luke xvi. i6.
 
 11 
 
 !ofs what confl:ru£tion to put upon it, or where to 
 look for it, liC plainly declared, that " the king- 
 *' dom of God cometh not with obfervation;" for 
 *' the kingdom of God is within you"*.'* This 
 relates to that 1 ving, powerful, operative principle 
 which Chrift compared to leaven, which a woman 
 took and hid in three meafures of meal", and which 
 polTcffing an operative property, the whole lump 
 became leavened by it. This palTage appears con- 
 clufive in our favour. The apoftle Paul faith, 
 " The righteoufnefs which is of faith fpeaketh on 
 " this wife. Say not in thine heart, Who fhall 
 ^' afcend into heaven? that is, to bring Chrift 
 " down from above :" for " the word is nig^h 
 " thee, even in thy mouth and in thy heart; that 
 *' is the word of faith which we preach."'* James 
 faith, " Receive with meeknefs the ingrafted word, 
 *' which is able to fave your fouls.''*' Peter faith, 
 " If fo be ye have tafted that the [^ord is gra- 
 " cious ; to whom coming, as unto a hving ftone, 
 " difallowed indeed of men, but chofen of God, 
 '^ and precious;''" being " born again, not of cor- 
 " ruptible feed, but of incorruptible, by the word of 
 " God which liveth and abideth for ever.'" And 
 the apoftle Paul is very plain on this fubjeft, when 
 he faith, " I am made a minifter, according to the 
 " difpenfation of God, which is given to me for 
 
 ■• Lukexvii, 20, 21. " Matth xiii. 3J. "Rom x. 6. 8. p James i. 21. 
 9 I Pet. ii. 3,4. Mbid.i.23. 
 
 A 6
 
 
 12 
 
 *' you, to fulfil the word of God; even the myflery 
 *' which hath been hid frora ages and from gene- 
 rations, but now is made manifefl to his faints;" 
 which is Chrifl in you, the hope of glory; whom 
 " we preach'." I fhall clofe thefe quotations with 
 a fentence delivered by our Lord ; and which con- 
 cerns mankind perhaps as much as any paffage in 
 the bible; viz. " While ye have light, believe in 
 " the light, that ye may be the children of light'." 
 Thefe few tedimonies may be fufficient to confirm 
 the principle : it may now be proper to fay a few 
 words on the nature of that faith, without which, 
 the apoflle faith, it is impoffible to pleafe God." 
 
 Faith may be confidered as twofold : firft, that 
 which relates to a belief of certain truths ; as, 
 the holy fcriptures, with the general principles and 
 doctrines of religion : which may be acquired by 
 education or application to ftudy. Secondly, It 
 relates to a fpiritual faculty in the foul, which is a 
 fruit of the Spirit of Chriit. As I conceive this 
 to be that faith which our Lord alluded to, when 
 he faid, that he that believed in him ihould not 
 perifli, but have eternal life^ ; fo it is this laflj 
 which in this place I principally infill on. 
 
 Men may have a zeal for God, and go great 
 lengths towards eftablifhing their own righteouf- 
 nefs; and yet, if they are not fubjeft to the right- 
 coufnefs of Chrift by faith, what will it avail ? 
 
 'Col.i.aj— a8 'Jchnxii.36. "Hcb, xi. 6. yjohniii. 15,
 
 • 13 
 
 Excellent things are fpoken of faith 5 as, that it 
 is " the fiibftance of things hoped for," and '* the 
 " evidence of things not feen'." "This is the vic- 
 " tory that overcometh the world, even our 
 " faith/" " The fhield of faith, wherewith ye 
 " fhall be able to quench all the fiery darts of the 
 " wicked.*"* " Ye are all the children of God 
 " by faith in Chrifl Jefus/" 
 
 The faith here fpoken of is diftlnguifliable from 
 an hiflorlcal faith, in as much as it is attended 
 wich a divine evidence in the foul. " He that be- 
 *' lieveth on the Son of God,'* faith the apoflle 
 John, " hath the witnefs in himfelf ;" " and this 
 *' is the record, that God hath given to us eternal 
 *' life; and this life is in his Son: he that hath the 
 " Son, hath life ; and he that hath not the Son of 
 " God, hath not life^" " Examine yourfclves," 
 faid the apoflle Paul, " whether ye be in the faith; 
 " prove your own felves : know ye not your own 
 " felves, how that Jefus Chrift is in you, except 
 *' ye be reprobatesS'* 
 
 Faith then which anfwereth to thefe great and 
 excellent purpofes, and is attended with fuch 
 powerful evidence, is a^ principle of life in the foul 
 of man, begotten by the influence and operation of 
 the Spirit of Chrifl', who is called the author and 
 fiuifher thereof"; and this faith is the medium, or 
 
 •^Hcb.xi. I. "rjohnv. 4. ''Eph.vi.i6. 'Gal iii.26. 
 
 * I John V. 10, il, iz. = 2 Cor. xiii. 5. Mhid.iv. 13. sGal.v, 22. 
 Col. ii, iz. ""Heb-xii. a. 
 
 a;
 
 14 
 
 channel, through which d'vinc virtue 's conveyed 
 to the foul ; a principle v/hich feeleth after God', 
 and whereby the foul cleaverh to, or is united un- 
 to him ; wherein ITiandeth that fpiritual union 
 fpoken of, as, " You in me, and I in you''." " I 
 " am the vine, ye are the branches'." " Our fel- 
 " lowfhip is with the Father, and with his fon 
 '' Jefus Chriil".'* " Holding the rayftery of the 
 " faith in a pure confcience"." 
 
 Raving thus fhewn the nature and obje£t of 
 faith, the application is plain ; that, as, when the 
 people were bitten by fiery ferpents, which made 
 a deadly wound in their body; by looking ftedfaftly 
 on that outward object which was placed for that 
 purpofe in their view, they were healed : fo the 
 wound that fin makes, being inward, a fpiritual 
 _ malady in the foul ; the way to be healed, is to 
 fix the attention of the mind fledfaftly, by faith, on 
 Chrifl:. The apofile Paul, when defcribing an 
 awakened, but not a redeemed, ftate, faid, " I fee 
 *' another law in my members, warring againil the 
 " law of my mind, and bringing me into captivity 
 " to the law of fin°.'* And what was it that fet 
 him free from that law, but " the law of the Spirit 
 " of life in Chrifl: Jefus^ ?"■ Foolifh and hurtful 
 lufl:s, when given way to, drown men in perdition 
 and defl:rn£l:ion. Here is both the caufe and the 
 
 •Adsxvii. 27. '' Johnxiv. 20. 'Ibid. xv. 5. «• i John i. 3. 
 
 ■ I Tim. iii. 9. * Rom. vii. 23. f Ibid. vili. a.
 
 15: 
 
 cfft-a-, and the wifdom and goodnefs of God is 
 manifeft in providing an adequate means for man's 
 recovery and reftoration, a means adapted to his- 
 condition, able to repel fm in all its appearances, 
 and rcftore fpiritual foundnefs to the foul. 
 
 Having endeavoured to prepare the way, I fliall 
 now proceed to confider briefly the fubjecl of wor- 
 fiiip, and to point out what I conceive to be the 
 jidvaptages refulting from filently waiting upon 
 God. That worfhip under the gofpel is a fpiritual 
 ^xercife, adapted to a fpiritual difpenfation, appears 
 evident from the concurring teflimonies of the 
 facred writings j and is the fubftance of that cere- 
 monial worfliip figured forth and pra£lifed under 
 the law, but cqntradiflinguiflied from it, and fet 
 forth as far excelling it both in nature and degree. 
 After our Lord's afcenfion to that glory which 
 he had with the Father before the world was, he 
 condefcended to declare, " Behold, I (land at the 
 *^ door and knock j if any man hear my voice, and 
 *' open the door, I will come in to him, and will 
 *' fup with him, and he with me''.'* Now, as this 
 vifitation is in fpirit unto the heart or foul of man, 
 can any thing be more confident with the nature 
 of things than to fit down in awful filence; having 
 the attention of the mind fleadily fixed on that 
 which vifiteth; waiting in faith fox the fpringing 
 up of divine life in the foul, according to this pro- 
 
 ^ Rev. iii. 20. 
 
 ^8
 
 
 16 
 
 mifc, " I will come in." As man happily experi-. 
 ences this, he can fii under his own vine, and under 
 his own fig-tree, where none can make him afraid. 
 When our Lord converfed with the woman of 
 Samaria, fhe appeared defirous of knowing the true 
 place ofworfliip, faying, " Our fathers worfliipped 
 *' in this mountain; and ye fay, that in Jerufalem 
 *' is the place where men ought to worfhip: Jefus 
 *' faith unto her, Woman, believe me, the hour 
 •^^ Cometh when ye ihall neither in this mountain, 
 nor yet at Jerufalem, worfliip the Father : ye 
 worfhip ye know not v;hat ; we know what we 
 ^' worfhip :** " but the hour cometh, and now is, 
 " when the true worfhippers fhall worfliip the 
 ** Father in fpirit and in truth : for the Father 
 " feeketh fuch to worfhip him. God is a fpirit; 
 and they that worfhip him, mufi: worfhip him 
 in fpirit and in truth'." This pafTage points 
 out, in the firfl place, the neceffity of knowing the 
 object of our worfhip ; and fecondly, that he mufl 
 be worfhipped in fpirit and in truth. 
 
 The apoflle faid to the Philippians, " We are 
 ** the circumcifion which worfhip God in the 
 *' fpirit, and rejoice in Chrifl Jefus, and have no 
 ** confidence in the flefli'." They were therefore 
 come to the fubflance of the former fhadowy dif- 
 penfation. It is not confiflent with the nature of 
 things for one fhadow to point out another, but 
 
 ' John iv. ao— 14. » Phil. iii. 3. 
 
 Si
 
 17 
 
 ■always the fubftance : hence it is faidj ** We arc 
 " the eircumcifion which worfliip God in the 
 ." fpirit j" not retaining any of the old rituals, or 
 having any confidence in the flefli. Then doth 
 it not appear mod confiflent with the dignity of 
 the gofpel, and the folemnity with which divine 
 "worfhip ought to be performed, to fit down in aw- 
 ful filence, and wait to feel the mind divinely in- 
 fluenced ? when if any pray, it will be with the 
 fpirit, and with the underftanding alfo : for, if in 
 the primitive church, men fo highly dignified as 
 they were with the gifts of the holy Spirit, knew 
 not what to pray for as they ought, but as the 
 Spirit helped their infirmities, with groanings 
 which could not be uttered'; then let it not 
 feem ftrange that we Ihould alfo be unable to pray 
 without fpiritual afilliance. 
 
 AlTembling together for the purpofe of divine 
 worfliip, embraceth three principal obje£l:s ; firfl, 
 the teftifying of our duty to, and dependence upon, 
 our great and gracious Benefaiflor, in whom we 
 live and move and have our being j fecondly, the 
 renewing of our fpiritual ftrength in him; and, 
 thirdly, the edification one of another. Thefe ob- 
 jedls ought always to be in view in all our religious 
 meetings ; and firfl: — Our duty as finite creatures, 
 to a merciful and bountiful Benefaftor. If we con- 
 template the greatnefs and majefty of Him who 
 
 ' Rom. viii. 26. 
 A9
 
 18 
 
 formed and upholdcth all things ; who is king of 
 kings, and lord of lords; who only hath immortali- 
 ty, dwelling in the light which no man can ap- 
 proach unto ; who dwelleth in the high and holy 
 place, and inhabiteth eternity; of whom the pro- 
 phet faid, " Before the mountains were brought 
 *' forth, or ev er thou hadft formed the earth and 
 " the world, even from everlafting to everlafting 
 " thou art God":" under fnch a fenfe of the fu- 
 preme Majefty, who is glorious in holinefs, and 
 fearful in praifes, the profoundeft adoration and 
 worlhip are called for, and we believe are witnelfed 
 in folemn filence. But it is to be noted, the work 
 of faith is oppofed by the power of darknefs", and 
 though it may fullain clofe conflifts, fet forth by 
 " the fiery trial;" yet as it is continued to be 
 exercifed in the power of God, it will obtain the 
 viftory, and that faying of Chrift \m\\ be explained, 
 viz. If ye have faith as a grain of muftard-fecd, ye 
 fhall fay unto this mountain. Be thou removed, and 
 it fhall be done\ This brings to the fecond thing 
 to be confidered ; namely, the renewing of our 
 flren^th in the Lord. 
 
 When our Lord was reafoning with the Jews 
 on the fiibje£l: of his divinity, and of that divine 
 life which he came to reftore and raife up in the 
 foul of man ; in order to turn their views to him 
 ihe fource of hfe, he faid, " Labour not for the 
 
 » Pf. xcz. * I'ph. vi. 12. '' Match, xvii. ao. xxi. 21.
 
 19 
 
 " meat which perifheth, but for that meat which 
 " endureth unto everlafting life ; which the Son 
 *' of man fliall give unto you, for him hath God 
 " the Father fealed." " The bread of God is he 
 " which Cometh down from heaven, and giveth 
 " life unto the world." Again, *' I am the bread 
 " of life ; he that comeih to me fliall never hun- 
 '* ger ; and he that believeth on me fhall never 
 " thirfl^." From all which we infer, that it is his 
 divine nature or fpirit that he is calling them to, 
 agreeably to his own faying, " The words that i 
 " fpeak unto you, they arc fpirit, and they are 
 '« life'.'* Is it not then evident, that filently 
 waiting for the drawing influence of the Father's 
 love to bring the foul to Chrift, is highly profitable, 
 if not indifpenfably necelfary ? efpecially if we con- 
 fider what Chrift (iiid, " No man can come to me, 
 " except the Father which hath fent me, draw 
 " him''." Again, " I am the living bread which 
 " came down from heaven ; if any man eat of this 
 " bread, he fhall live for ever: and the bread that 
 I will give, is my fiefli, which I will give for the 
 ' life of the world." " Whofo eateth my flefh, and 
 drinketh my blood, hath eternal life;" " for 
 *' my flefh is meat indeed, and my blood is drink 
 *' indeed. He that eateth my flefli, and drinketh 
 " my blood, dwellcth in me, and I in him. As 
 ** the living Father hath fent me, and I live by the 
 
 ' John vi. -ij. 2^ 55. . * Ipid. vers. 63, * Ibid. vers. 44. 
 
 (C 
 
 (C
 
 20 
 
 ^' Father, fo he that eateth me, even he fliall live 
 " by me'." As this evidently pointeth out divine 
 virtue inwardly communicated, and received through 
 faith, as a fource of fupport adapted to the foul 
 and whereby fpiritual fliength is renewed; fo it 
 clearly manifefts the neceility of a watchful, atten- 
 tive difpofition, in order to receive thofe divine 
 communications; and, what itate fo fuitable as 
 that of awful filence ? 
 
 The receiving of the quickening virtue of Chriffc 
 in our fouls, and feeding thereupon, is reprefented 
 by eating and drinking, which is aftually poffefTmg 
 the means of life ; not receiving it in a figure or 
 reprefentation, but the very thing itfelf; as our 
 Lord faid, " He that eateth me, even he fhall live 
 " by me." This is that fpiritual food prepared for 
 the foul's fuftenance, even in its militant, probation- 
 ary (late ; not as a tranfient vifitation in the morn- 
 ing of the day, and no more known of it but in 
 the recolledfion, or the experience of other men ; 
 but as the body (lands in need of daily fupplies of 
 food, in order to its retaining a proper degree of 
 health and vigour, fo the foul doth require to be 
 daily fed with that heavenly food, to be nourilhed 
 up to eternal life. 
 
 However this may have been negle£l:ed or over- 
 looked, it remains to be the tranfcendent glory of 
 the gofpcl difpenfition : this is the object we have 
 
 <^ John vi,5I. 54-—i7-
 
 21 
 
 ni view ; and to which we defirc to attain in all 
 our approaches to God, both in private retirement, 
 or with our famihes, and in the congregation for 
 public worfiiip ; and we huve not found a more 
 excellent way, than to fit down in fiience, and en- 
 deavour to come to Chrift ; to feel accefs opened 
 to him, through the power of an operative faith : 
 which being the fubftance of things hoped for, and ' 
 the evidence of things not feen, we may hereby 
 participate in thofe treafures which neither ear 
 hath heard, nor heart conceived ; but, bleffed be 
 the name of the God of truth ! he revealeth them 
 by his Spirit to the attentive, waiting foul. And 
 though there may not be a word fpoken outvvardiy, 
 fuch will not be difippointed ; their dependence 
 not being on man but on the Lord, they are ad- , 
 mitted to that fupper promifed by Chrid to fuch as 
 hear his voice and open to him the door, that he 
 will fup with them, and they with him. He will 
 receive of their obedience, and dedication of heart, 
 as fweet incenfe, while their fouls are feeding, in 
 the filence of all fleih, on th it divine nourifhment 
 which he has prepared for them: and thus by 
 waiting upon the Lord, they renew their flrength*^. 
 Thirdly, It is in this flrength, that true edifica- 
 tion is adminirtered. I fliall be (hort on this head, 
 as the fubjeft has been largely and ably handled 
 by Robert Barclay, in his Apology for the true 
 
 *Ifa. xl. 31-
 
 Chriilian Divinity (Propofition on Worfhip), to 
 which I refer; but I fhall jufl: mention a palTage 
 or two, fliewing in what Hght the apodle PauJ 
 viewed the fubjeft ; and fee if our praft'ce does 
 nor coincide therewith. 
 
 " He afcended up on high, he led captivity 
 '' captive, and gave gifts unto men'." Thefe 
 gifts were to be employed for this excellent pur- 
 pofe ; " for the perfefting of the faints, for the 
 *' work of the miniftry," and " for the edifying 
 *.' of the body of Chnil; till we all come, in the 
 *' unity of the faith, and of the knowledge of the 
 " Son of God, unto a perfe6i man*^:" but how 
 thefe gifts are applied, he explains more particu- 
 larly a little further on, where he is fliewing the 
 connexion that fubfifts between Chrifl and the 
 church, and the dependent ftate m which the 
 church is placed ; where Chrift is reprefented as 
 the head, from whom the whole body, having nou- 
 rifiiment miniftered, being " compacted by that 
 <^ which every joint fupplieth, according to the 
 *' effeftual working in the meafure of every part, 
 " maketh increafe of the body, unto the edifying 
 " of itfelf in love^." Now this appears evident, 
 that if what every joint fupplieth mull: be accord- 
 ing to the effectual working in the meafure in 
 them, there can be no inconfiftency in filently 
 waiting for the evidence of the meafure being rct 
 
 <*Eph. iv. 8 f Ibid. iv. 12, 13. « Ibid. vers. 1 6.
 
 23 
 
 newed in their hearts, that thereby they ml;;hi be 
 come co-workers with it. 
 
 Although it is comfortable and edifying to fit 
 under a miniftry which hath its fupplies from the 
 gift of Chr ft, yet the edification of a religious 
 meeting doth n )t altogethc;r depend on outward 
 means, as preaching, &c. for whatever tends to 
 increafe the weight and foleinnity of a meeting, 
 cpntributcs to its edification. Now, as individuals; 
 are gathered to their proper exercife, and attend 
 to the effeftual working in the meafure in them- 
 felves, an increafe is experienced, and as the Spirit 
 of Chrlft is one in all, baptizing the diiFerent mem- 
 bers into a joint travail and fym.pathy one with and 
 for another, as that exercife is maintained, the 
 fpring of life is not only opened in individuals, but 
 fpreads from vefTel to veflel ; thus an increafe is wit- 
 nefled, and the body is edified in love. 
 
 The manlfeftation of Chrift in the heart, hath 
 not only a quickening property^, whereby a divine 
 life is raifed in the foul, and nourifhment miniftered, 
 by which that life may be fuftained, but he is 
 made unto us, " wifdom, and righteoufnefs, and 
 *' fau<5lification, and redemption'." Notwithftand- 
 ing all the advantages which we may receive from 
 without ; either from the facred writings, from 
 teftimonies of thofe engaged in the miniftry, the 
 writings and experiences of other men, or the 
 
 >■ Eph. ii. 1.5,6. 'l Cor. i. 30.
 
 24 
 
 faculty of reafon in ourfelves; yet there occur 
 many cafes, wherein we are entirely dependent on 
 a higher principle, for wifdom to dire£i:. I will juft 
 indance one, which will fliew that others may be 
 in the fame circumdance ; that is, with regard to 
 the miniftry. What fource of information is there, 
 fliort of divine intelligence inwardly conveyed to 
 the mind by Chrift, that is fufficient to fatisfy one 
 man, that it is his duty to preach the gofpel, and 
 woe unto him, if he preach it not; and at the 
 fame time doth permit another to be filent, without 
 incurring that woe? The other parts of that excel- 
 lent defc'ription are equally important, that is, 
 *' righteoufnefs, and fanclification, and redemp- 
 <' tion :" it is as Chrift comes to be raifed and 
 formed'' in us, and we united unto him by faith, 
 that he becomes the Lord our righteoufnefs ; 
 and we are accepted in him the beloved ; fo alfo 
 he is our fanclification ; he is the caufe produ- 
 cing the effeft. The term includes the idea of 
 cleanfmg, and the procefs is gradual, adapted 
 to the degrees of impurity imbibed through un- 
 belief and difobedience. " There are diverfities 
 ^« of operations, but it is the fame God, which 
 «' worketh all in all*." The whole is compnfed 
 in this paffage, " He fhall baptize you with the 
 " holy Ghoft, and with fire".*' The diverfity of 
 operations is illuftrated by different fimilitudes, a 
 
 k Gal. Iv. 19. ' I Cor. xii.6. " Matth. iii. Ii. 

 
 25 
 
 *' The wafliing of water by the word" ;** in others, 
 the day burning " as an oven° ;" and ** a refiner's 
 " fire," and " fuller's foap^ :" in all, he is the 
 great operator ; and as our attention is fixed on 
 him in true refignation, and we in humble confi- 
 dence do wait for the renewings of the holy Spirit 
 in our fouls, whereby the work is carried on, our 
 hearts become purified through faith. Thus he 
 is hkewife our redeemer, our faviour, our deliverer, 
 and proteftor: (o long as we remain in a taber- 
 nacle of flefti, and in a militant flate, fo long we 
 fhall need his preferving pov/erj for " the jufl fliall 
 « live by faith.'^" 
 
 From what has been faid, I think it mud appear 
 evident to every candid inquirer after truth, that, 
 for receiving Chriit in thofe important offices, and 
 which cannot be obtained but through the medium 
 of living faith, there is no way wherein we can 
 be engaged, fo much adapted to the attaining of 
 this great end, as this filent exercife of mind. 
 
 Some perhaps may fay, If there is fo much ad- 
 vantage derived from this filent exercife, how 
 comes it to pafs that none have found it befides 
 you ? is it not fomewhat extraordinary, that the 
 fcripturcs do not recommend the practice ? on 
 which I fliall make a few obfervations. There 
 are many pafiTages which I think evidently favour 
 the practice : I will therefore juft mention a fev/ — 
 
 "Eph. T, a6. •M»l, iv. I. J" Ibid, iii, i, <Gal. iii, ir
 
 25 
 
 The firft and great commandment was ufhered iri 
 with, " Hear, O Ifrael' ;*' this was the firfl: thing 
 to be 'Utendc'i to : h^re their attention mufl be 
 fixed, that they mi^ht w.th more certainty receive 
 the fubfequent command. When the Mod High 
 was expoflulating with the people by his fervant 
 the prophet, on the unprofitablenefs of their out- 
 ward worfhip, while they remained flraiigers to 
 that which is inward and fpiritual, he faid, 
 *' Wherefore do ye fpend money for that which 
 *' is not bre^id? and your labour for that which 
 •* fatisiieth not?" and then he calls their attention 
 to himfclf, faying, '* Hearken diligently unto me;" 
 '* incline your ear^ and come unto me ; hear and 
 *' your foul fliall live ^ and I will make an ever- 
 *' lading covenant with you, even the fure mer- 
 *' cies of David : behold I have given him for a 
 *' witnefs to the people, a leader and commander 
 *' to the people'." This palTage is fo evangelical, 
 and fo adapted to a fpiritual difpenfation, that had 
 the prophet lived in gofpei times, he fcarcely could 
 have chofen language more fuitable : and as it fo 
 well applies to the prefent fubje(n:, I fliall make 
 upon it the following reflections. 
 
 Here the nobility and dignity of the gofpei is 
 difplayed ; the way is opened by which loft, be- 
 wildered man may come to Chrift, and experience 
 life through him ; and here the ground is mani- 
 
 ' Mark xiL 29. 'Ifa-lv. a — 4.
 
 27 
 
 feftcd, whereon man mrvy move with acceptance 
 before him. Can any thing be more plain, than 
 that to hearken diligently to him, to incline the 
 ear, and come unto him, requires a ftate of deep 
 inward attention, becaufe it is only by the Spirit 
 that we have accefs to him. Chriil remains 
 through all generations, the way, the truth, and 
 the life : and none can come to the Father but by 
 him, who is that precious medium between God 
 and man, whereby the fouls of his children are 
 not only quickened, but raifed up together, and, 
 at feafons, made to fit together in heavenly places 
 in him': here Is the ftate or ground in which ac- 
 ceptable worfliip is performed, in the fpirit, and in 
 the truth. 
 
 Ghrift is the good fhepherd, who not only 
 knows his iheep but is known of them; who fiid, 
 *' When he putteth forth his own fheep, he goeth 
 *' before them":" and as he is the commander of 
 his people, in order that due fubordination and 
 proper decorum may be preferved, it is neceffary 
 that a drift attention be paid to his commands — to 
 wait for his orders with becoming diffidence and 
 reverence. Hov/ would it look in a company of 
 people approaching fome great perfonage, who 
 had a right to their obedience, and whofe preroga- 
 tive it was to appoint them their fervice, and on 
 whom they depended for daily fubfiftence j if, in- 
 
 «Eph.ii, $. » Jghn X, 4.
 
 2^ 
 
 ftead of waiting for his directions, they fhould 
 inftandy begia extolling his greatnefs, and praifing 
 his goodnefs; and perhaps in a language that 
 neither fuited their flates nor ftation ? Might they 
 not expefl to receive from him a reproof? 
 
 If this would not be acceptable to a man, who 
 is alfo compared about with infirmities ; what can 
 we think of thofe cuilomary exercifes pra6tifed 
 amongfl: many profefTed Chriflians, who upon en- 
 tering their place of worfhip, indead of waiting 
 for the preparation of the heart from the Lord 
 to be known j prefently begin fmging, as they fup- 
 pofe to the praife and glory of God ? and often- 
 times, it is to be feared, without confidering that, 
 if the facrifices of the wicked are an abomination 
 to the Lord, fo alfo mult their praifes be: befides, 
 if they make ufe of words which do not apply to 
 their flate ; as when they repeat the fayings of 
 David, " Ail the night make I my bed to fwim j 
 *' I water my couch with my tears";'* again, 
 *' Rivers of waters run down mine eyes, becaufc 
 *« they keep not thy law^ ;" others appealing to 
 the Searcher of hearts after this manner, « My 
 
 * heart, thou know'fl, can never reft, till thou 
 
 * create my peace ;' can it for a moment be fuppofed, 
 that this language can fitly apply to the ftates of a 
 whole congregation ? might they not reafonably 
 expe£t this reproof, " Who hath required this at 
 
 »Pf, vi. 6. i-Pf, CXU.1360
 
 29 
 
 *' your hand?*' would it not better become the 
 folemnity of a religious congregation, to attend 
 unto that command, " Be fliil, and know that I 
 " am GodM" 
 
 But to return to the fubjeft, the prophet 
 Habakkuk exprefling a flate of filent attention, 
 faith, " I will ftand upon my watch, and fet me 
 upon the tower, and will watch to fee what he 
 will iay unto me,'* or, as the margin hath it, 
 what he will fay in me\** Again we read, " Be 
 *' filent, O all flefh, before the Lord; for he is- 
 raifed up out of his holy habitation^ :" again. 
 Keep filence before me, O iflands, and let the 
 people renew their flrength, let them come near, 
 " then let them fpeak^" " The Lord is in his 
 *' holy temple ; let all the earth keep filence be- 
 " fore him**." Now if filently waiting upon the 
 Lord, was fo powerfully inculcated, and fo forcibly 
 enjoined, under an outward and typical difpen- 
 fition, which in many refpefts was declared to be 
 but as the fliadow of good things to come ; it is 
 reafonable to conclude that with this fpiritual dif- 
 penfation which bringeih life and immortality to 
 hght, it is particularly confonant. I flnll clofe 
 thefe quotations with that encouraging declaration 
 of the Mofl: High, " They (hall not be alhamed, 
 *' that wait for me%" 
 
 * PL xlvi. 10. » Hab. ii. I. «> Zech. ii. I3. • Ifa. rli. i. 
 
 ■* Habw ii. so. Ifa. xlix. ij. 
 
 <c 
 
 (C
 
 30 
 
 But fliould any dill fay. Is there not danger, in 
 avoiding one extreme, of running into another ? 
 and that, although there may be too much forma- 
 lity in many outward forms, yet has not this filent 
 waiting a tendency to fettle people in a date of 
 fupinenefs and indiifarence, and to draw them off 
 from the neceffary duty of prayer ? To which I 
 anfwer. The filence which we fpeak of can have 
 no fuch eife£l:; but on the contrary, to increafe 
 the ardour and fervour of the foul in proportion as 
 it comes under the influence of the Spirit of Chrift; 
 for though we have no ftated forms of prayer, 
 either printed in books, or expreiled at dated 
 times extempore (whether the mind be influenced 
 with the fpirit of prayer or not); yet we are not 
 reftrained from waiting upon the Lord at dated 
 times, as appears by our regular attendance of 
 religious meetings, which duty it doth not require 
 an immediate impulfe to perform : but here lies 
 the diiference betwixt us and mod other profef- 
 fors ; that our time for uttering words is not 
 always ready. Neither does it appear that prayer 
 is confined to expredions in words, but rather con- 
 fids in a union with the Spirit of Chrid ; in which 
 date the foul, not only breathes forth its wants to 
 Him that feeth in fecret, but derives the fupplies it 
 dands in need of; here the fpirit of prayer is wit- 
 neflTed, which at feafons breaks forth in words, 
 where one is made as mouth for the red j at other
 
 31 
 
 times they find the truth of that teftimony of the 
 prophet, " Their flrength is to fit flill^ ;" know- 
 ing, from a degree of bleffed experience, that the 
 Lord keepeth thofe in perfeft peace whofe minds 
 are flayed on him, becaufe they truft in him, 
 
 Befides, there is no Chriftian duty more forcibly 
 and generally enjoined than that of watching ; 
 *' What I fay unto you," faid Chrift to his dif- 
 ciples, " I fay unto all, Watch^" There is no 
 ftate to which this doth not apply, however men 
 may vary in their views with refpeft to other 
 things. It was the concern of the apoftle to flir 
 up the churches to watchfulnefs and prayer j 
 *« Watch thou in all things'",*' faid Paul to Timo- 
 thy; and to the Ephefians, " Praying always with 
 *' all prayer and fupplication in the Spirit j** 
 mark — in the Spirit ; " watching thereunto with 
 " all perfeverance'.*' Watching hath an exten- 
 five fignification ; it imphes, in the firfl: place, a 
 general overfight of our v/ords and actions, and 
 alfo of the thoughts and intents of the hean, and 
 fecondly, it implies a ftate of filent attention ; " I 
 " will fland upon my watch,'* faid the prophet 
 Habakkuk, " and fet me upon the tower ; and 
 «« will watch to fee what he will fay z« me''." 
 Watching, and waiting, are terms fynonymous i 
 pointing out an exercife fitly adapted to fpirituai 
 
 f Ifa. XXK. 7. 15. 6Markxiii.37. ''aTim, iv. 5. • Eph. vi. ig. 
 
 ^ Hab. ii. I
 
 32 
 
 worfhip ; not tranfiently to feel the touches of 
 divine grace, but to fit for fome time under its 
 influence and operation, as was exprefled ty the 
 church formerly, viz. " I fat down under his fliadow 
 " with great delight, and his fruit was fweet to my 
 « tafte'." 
 
 Upon the whole, thefe being the latter days, or 
 gofpel difpenfation, to which that glorious promife 
 was made, " I will put my law in their inward 
 " pans, atid write it in their hearts™," whereby 
 all might come to know the Lord, from the lead 
 unto the greateft ; it appears to me evident, that 
 in order to a qualification to read that law, a filent, 
 abftraftcd flate of mind is both requifite and ne- 
 ceflary, and many can blefs the Lord, from a 
 degree of heart-felt experience of the precious 
 effefts thereof in their own fouls ; and are at times 
 condrained to call to others (Come, taftc and fee 
 how good the Lord is) in the abounding of that 
 love which would have all mankind come, and 
 have fellowfiiip with the Father, and with his fon 
 Jefus Chrift, and fit under the teaching of the 
 " unftion from the holy One" ;'* and have no need 
 that man fhould teach them : when that glorious 
 promife fhall be accompli flied, that the church fliall 
 be thus redeemed from all human dependence, and 
 come to fit under the teaching of Him of whom it 
 was faid, all thy children (hall be taught of the 
 
 ' Caot. ji. J. " Jcr. xxxl 23. Hcb. viii. lO. ° i John ii. to. a;.
 
 
 33 
 
 Lord, and great fhall be their peace ; and in righ- 
 teoufnefs fhalt thou be eftabliflied" ; which flate is 
 defcribed in that fiibhme and glorious drain of the 
 evangelical prophet ; " The fun fhall be no more 
 " thy light by day, neither for brightnefs fhall the 
 *' moon give light unto thee; but the Lord fhall be 
 *' unto thee an everlafling light, and thy God thy 
 glory : thy fun fhall no more go down, neither 
 fhall thy moon withdraw itfelf, for the Lord 
 *' fliall be thine everlafling light, and the days of 
 *' thy mourning fliall be ended^." 
 
 To conclude — as it was neither to Jerufalem nor 
 the mountain of Samaria, that true worfhip was to 
 be confined ; fo neither is it in words, nor yet in 
 filence merely, that true worfliip doth confifl j with- 
 out the requifite difpofition of mind. The royal 
 pfalmifl:, from a fenfe of the awfulnefs of the divine 
 Majefly and his own unworthinefs as a finite crea- 
 ture, thus addreffed the great objeft of worfhip; 
 *' Lord what is man that thou art mindful of him, 
 *' and the fon of man that thou vifitefl him^." 
 *' Thou deiirefl not facrifice, elfe would I give it; 
 " thou delighteft not in burnt-ofTering: the facri- 
 " fices of God are a broken fpirit :'* and then 
 afTerts with holy confidence, " A broken and i 
 " contrite heart, O God, thou wilt not defpife'.'* 
 The heaven is his throne, and the earth his foot- 
 flool ; yet he hath declared, that unto this man 
 
 •Ifa. liv. 13, 14. P Ibid. Ix, 19, 20. iPf. vlii.4. » Ibid. li. 16, 17.
 
 34 
 
 he will look, that is poor and of a contrite fpirit, 
 and who trembleth at his word'. How different 
 is this from a repetition of even the beft fct of 
 words that can be compofed, where they do not 
 fuit the ftate of the foul ! Be not deceived ; God 
 is not mocked ; fuch as every man foweth, fuch 
 mud he alfo reap in the great and terrible day of 
 the Lord, when he fhall awaken men from their 
 falfe and polluted reft; when the finners in Zion 
 fliall be afraid, and fearfulnefs furprife the hypo- 
 crite; when that language is founded in their bor- 
 ders, Not every one that faith unto me, Lord, Lord, 
 ihall enter into the kingdom, but thofe that do the 
 will of my Father which Is in heaven : then, foft 
 mufic, iiae voices, and fplendid appearances, will 
 avail nothing in comparifon of an humble heart, 
 and a contrite fpirit, fet at the feet of Chrifl: to 
 hear his gracious words. 
 
 And you, whofe minds have happily been dl- 
 refted to the divine gift, and favoured to feel the 
 virtue of its living power in your hearts, and to 
 know the joyful found; may ye be engaged in 
 watchfulnefs and humility, to walk in the light of his 
 countenance; being frequent and fervent both in 
 a fteady attendance of religious meetings, and in 
 private retirement, where ye may pour forth your 
 fouls unto your Father who is in fecret; and your 
 Father who feeth in fecret will reward fuch openly, 
 
 ' I fa Ixvi. I, i.
 
 Q. 
 
 5 
 
 by ftrengthening them with might by his Spirit 
 in tlie inner man; whereby to fupport their tefli- 
 mony for the truth in uprightnefs, and not be 
 afi'iamed to confefs Chrift and his gofpel before 
 men j but by patient confinuance in ferving the 
 Lord and their generatici^, in truth and faithful- 
 aefs, they may happily witnefs, that the work o£ 
 jrighteoufnefs is peace, and the effc^ of rIghteouC 
 ntiSf quietnefs and alTurance for ever. 
 
 FINIS. 
 
 Gtorgc Yard, Lunibard IiLntt, 1^04,
 
 BRIEF REMARKS 
 
 ON 
 
 AN IMPORTANT SUBJECT: 
 
 OR, 
 
 On the means of obtaining 
 
 A GUARDED AND RELIGIOUS EDUCATION 
 
 FOR 
 
 Youth at Schools. 
 
 Respectfully submitted to the consideratiou of such Members of the Society 
 of Friends, as may either be engaged, or interested therein. 
 
 BY 
 
 A MEMBER OF THE SOCIETY. 
 
 To which are added, 
 FROM THE 
 
 WORKS OF JOHN WOOLMAN & SARAH GRUBB, 
 
 ON THE SAME SUBJECT. 
 
 U ••:.-:. : -■, — . - . -. - — ■ ■ ; ...,.- , 
 
 " If ye know these things, happy are ye, if ye do them.". ...John xiii. 17. 
 
 T , - — " ■ ' I ' " ' ' ' ' ~ '■-.-- " :_■_._.-: — ... - ^j ■ , — ^ 
 
 PRINTED FOR THE AUTHOR, BY WAXSBROUGH AND SAUNDERS, 
 142, Redcliff-Street, Bristol. 
 
 1820.
 
 IE H m A IE I^ ^9 
 
 Sfc. 
 
 •' The Wisdom that is from above is first pure, then peaceable, gentle, 
 easy to be entreated, full of mercy and good fruits, without partiality, 
 and without hypocrisy." , James iii. 17. 
 
 -T OR an individual, who has not the advantage 
 of a practical knowledge of his subject, and is 
 engaged in very different avocations, to venture 
 to expose his thoughts after this manner, on one 
 so important as School Education, may be consi- 
 dered as bordering on presumption, and requiring 
 some apology. All that he has to offer of this kind, 
 is the desire he has frequently felt, that the most 
 essential objects of education may be sufficiently 
 kept in view, and the most efficacious means resorted 
 to, for obtaining that, which should, above all other 
 things, be desired by those who are so circumstanced
 
 as to be under the necessity of seeking education 
 for their children, at schools. He therefore endea- 
 vours to relieve his mind by thus throwing out a 
 few hints which he hopes will not be altogether 
 unseasonable, nor prove injurious or discouraging 
 to any, if received in the disposition in which he 
 trusts they are dropped. They have often been the 
 companions of his retired moments, and comprise 
 certain outlines or general principles, which, in his 
 apprehension, need not the aid of scholastic expe- 
 rience to form some opinion of ; they appear to him 
 so evident, as that even he who runs, may read. 
 He would here also observe, that it is with a view 
 to general application he pens these remarks ; trust- 
 ing that nothing therein contained, will be considered 
 as intended to have exclusive reference to any 
 established school whatever, or to any individual 
 already engaged in an occupation, which is doubtless 
 one of great importance, but must at the same time 
 be admitted to be a very arduous one ; and on this 
 account, those wlio ^nter into it and endeavour 
 according to ability received, to discharge it pro- 
 perly, are fully entitled to the exercise of that 
 christian charity, which th^ writer desires may ever
 
 be the covering of his mind towards such, and of 
 which, he knows that lie himseh' stands in need, 
 considering his own important duties as a parent. 
 
 When we seriously and dulv consider how much 
 depends on the minds of youth being rightly directed 
 and receiving a proper bias at that time of life, when, 
 like tender twi^s, thev are more easily bent than 
 at a more advanced growth, and before they are 
 exposed to the contaminating intiuence of the many 
 - powerful temptations presented in succeeding- stages, 
 it cannot be matter of surprise that many parents 
 feel considerable hesitation in placing out their chil- 
 dren at boaj'ding-schools, lest it should ultimately 
 prove, that whilst receiving instiiiction in various 
 branches of useful learnins:. they at the same time, 
 from unavoidable exposure to the dangers peculiar 
 to their situation, should imbibe that, which would 
 more than counter-balance all the literary acquire- 
 ments attainable under accomplished teachers. 
 
 We well know that even the children of one 
 family, brought up together imder parental care, 
 discover great diversity of disposition, requiring
 
 6 
 
 sound judgment and discretion on the part of the 
 parent, to act towards them in a manner suited to 
 that diversity, and to guard against the mischief 
 which may result to other branches of the family 
 from the ill example or misconduct of a single child. 
 How much more so, where a large number are 
 brought together from different quarters, and from 
 families greatly differing in local circumstances and 
 habits of life, which, of themselves, oft-times pro- 
 duce considerable variations in the habits and 
 dispositions of children. Does it not follow, that 
 in proportion to the number thus brought together, 
 and mixing with each other, as they necessarily 
 must, a proportionate degree of watchful care is 
 desirable on the part of those to whose superin-' 
 tendence parents thus commit their interesting 
 charge for several years successively, with very 
 little intermission ; thus, in effect, placing them in 
 the two-fold character of parent and tutor. Some, 
 to avoid the apparent dangers attendant on 
 boarding-schools, adopt the plan of private tuition 
 at home, which it must be admitted, has great 
 advantages, and to which, it might be supposed, 
 those whose situation and circumstances in life are
 
 1 
 
 such as to give them an option, would, generally 
 speaking, give a decided preference : to which 
 may be added this consideration, that their thus 
 acting on the ground of less exposure for their 
 children, must afford them the satisfaction of 
 reflecting, that if their best endeavours prove 
 unavaiUng to any one or more of their family, 
 (which, after all, may unhappily be the case) the 
 misconduct of such cannot be attributed to what 
 they may have thought an unjustifiable risk by 
 sending them to schools, and consequently placing 
 them much out of the reach of parental controul. 
 Yet admitting the superiority of private tuition, 
 in some respects, certain it is, that very many 
 parents are so circumstanced as to render it imprac- 
 ticable for them, and consequently, well regulated 
 schools appear to be absolutely necessary for the 
 accommodation of such; and, even if it were 
 otherwise, if many of these, and some in higher 
 stations also, might procure all useful learning for 
 their children at home, there are, not unfre- 
 quentlj^ other considerations which render it highly 
 questionable, whether, notwithstanding all the risk 
 which may be unavoidably attached to boarding-
 
 8 
 
 schools, the children might not receive greater 
 injury under their parents' roof.* 
 
 Taking then this ground, these pages are writ- 
 ten with the desire of turning the attention of all 
 concerned (although it may prove no more than 
 the stirring up " the pure mind by way of 
 remembrance ' of things already known) to some 
 leading points which appear to the writer as of the 
 greatest importance in seminaries established for 
 the education of youth of cither sex. 
 
 ' In the Book of Rules established for the govern- 
 ment of one of our public institutions, we find it 
 stated, that its primary objects are, " to give the 
 children a guarded and religious education, and 
 to qualify them for their future stations in life." 
 Here we may discover very much comprised in 
 f€W words, forming one complete and important 
 
 *Some may here be ready to advert to the sentiments of our 
 excellent poet Cowper, who in his "Tirocinium'' has so ably 
 demonstrated the evils resulting from education at such seminaries 
 as he had in view : but it may suffice to say, that these are 
 notally different from those contemplated by the Author.
 
 d 
 
 whole, vvliich may be divided into three distinct 
 parts ; viz. guarded care, religious instruction, 
 and literary qualifications ; a defect in any one of 
 which, would necessarily cause the system to be, 
 so far, incomplete. Now, in the apprehension of 
 the writer, these which are thus declared to be 
 the primary objects of that institution, ought to 
 be the objects of every other, and by no means 
 to be limited to such as are established by public 
 association. 
 
 By guarded care, we may understand that which 
 watches over the general conduct of the children, 
 their behaviour one to the other, and to those 
 around them ; and their preservation from evil in 
 whatever visible form it may present itself. 
 
 By religious instruction, is intended, the conveying 
 to their minds, in the most easy, impressive, and 
 efficacious manner, the knowledge of true christian 
 principles, both as respects faith and practice.* 
 
 * It has been suggested to the wrilei', that some persons have 
 not siilliciently discrimiiiated between religions instruction and 
 
 B
 
 10 
 
 As to the third, viz. literary quahfications, no 
 other observation can be considered necessary, than 
 what may regard the means or method of conferring 
 them. 
 
 Now with respect to these primary objects, it 
 is submitted, that what may be considered as the 
 most essential means of attaining them in pubHc 
 schools, must necessarily be so in those kept by 
 private individuals; for their importance in either 
 case is the same. Can any then feel themselves 
 authorised to engage in the important occupation 
 of public teachers, and to take upon themselves 
 the charge of youth, year after year, as is the case 
 at boarding-schools, merely for the purposes of 
 gaining a livelihood for themselves, and of imparting 
 to those so placed under their care, such learning 
 only, as may be of use to them in the future perform- 
 ance of their duties as members of civil society? 
 
 religious experience. The latter he considers the operation or 
 effect of christian principles brought into action through submis- 
 sion to the enlightening influences of a divine power alone, viz. 
 "The Spirit of Christ;" and consequently not in the power of 
 man to confer. He should not liave thought of adverting to so 
 cbviovts a distinction but for tlie suggestion before-mentioned.
 
 11 
 
 Or can any parents think it sufficient for their chil- 
 dren to obtain a competent share of such learning, 
 dunn,!^: tlmt very important part of life in which 
 children are usually thus engaged ? Is there good 
 reason to conclude, that after they leave school, 
 and enter upon the active scenes of life in various 
 kinds of business, and very frequently not under 
 parental care, that then it will be time enough to 
 imbue their minds with sound religious ])rinciples, 
 or to pay more availing attention thereto, because 
 their judgments may be considered riper, and more 
 capable of duly appreciating them ? Hazardous 
 delay indeed ! has not experience often demonstra- 
 ted the fallacy of such expectations, and indubitably 
 shown, that the time for sowing good seed is much 
 earlier? that it should begin at home, and be con- 
 tinued with patient, regular assiduity at school ? 
 Assuredly the work should commence prior to their 
 attaining the usual age for entering on scholastic 
 duties ; unreasonable and unnatural it must be 
 considered, for parents so to neglect their own 
 preparatory duties, as to throw nearly the whole 
 task of mental cultivation upon others ; thus ren- 
 dering the otherwise sufficiently arduous duty of
 
 12 
 
 a master, difficult in a two-fold degree, by trans- 
 ferring to his care, minds almost wholly untrained 
 to order and to thought. 
 
 On the other hand, never let this interesting part 
 of education be exclusively considered as the duty 
 of parents. Some of these are ill qualified to dis- 
 charge it ; the time and attention of others are 
 necessarily much occupied in other engagements ; 
 but those who follow the truly honourable and 
 useful profession of education, have not such varied 
 cares to distract or divert their attention. It is, 
 in a certain sense, their trade. Their strength of 
 body and mind are both expected, and are at 
 libeity to be, principally directed to it ; but let it not 
 be entered upon without very seriously considering 
 that those to whom they must be indebted for the 
 support, and (in a pecuniary point of view) for 
 the success of their undertaking, viz. the parents 
 of children placed under their care, are deeply 
 interested therein ; both in their being duly qua- 
 lified for, and rightly conducting their establish- 
 ments ; and that it follows of course, that their ow n 
 interest is on no account to lie exclusively kept
 
 13 
 
 in view. Here we may observe how essentially 
 different is the nature of their occupation from 
 that of persons in trade ; and if we duly consider 
 this distinction, and carry the consideration in 
 its several bearin^^s, as far as the limits of fair 
 reasoning- and expectance will allow, how forcibly 
 are we struck with the importance of their right 
 discharge of duty, and with the benefits which 
 may result from the judicious labours of well quali- 
 fied teachers ; and so, on the other hand, taking 
 into account the time usually spent at school, how 
 incalculable the loss which may accrue to the 
 tender objects of parental solicitude, from the con- 
 trary. To a due and impartial contemplation of 
 the effects, thus naturally resulting, in the writer's 
 apprehension, from these different modes of treat- 
 ment, he would in this place, both earnestly and 
 affectionately recommend the reader. 
 
 Now if it be admitted, that for the acceptable 
 performance of religious duties, we stand in need 
 of a Wisdom and Power exceeding any thing 
 which we possess as a constituent part of our na- 
 ture, must it not be granted, that in such a concern
 
 14 
 
 as this, wherein there appears a special necessity 
 for marking and rightly treating the diversified 
 dispositions of children, there is abundant occasion 
 to seek after a portion of that " wisdom which is 
 from above," to be enabled availingly to apply 
 such guards and helps as they may respectively 
 require. On many occasions must a pious tutor 
 both see and feel the necessity of it ; but let him 
 not be discouraged by such a feeling : let him call 
 to mind the Apostle's direction, where and how to 
 find it ; let him ask for it " in faith," and under 
 a humbling sense of his own insufficiency. " If any 
 man lack wisdom, let him ask it of God ;" of him, 
 who knows our every want, and who, adds the 
 Apostle, " giveth liberally and upbraideth not ; 
 and it shall be given him." We must not suppose 
 the ear of Omnipotence closed to such applicants, 
 whose petitions spring not from a selfish principle, 
 but from a pure desire for the lasting benefit of those 
 placed under their care. And although the upright 
 endeavours of such instructors should prove ineffec- 
 tual with some unruly or unsubjected spirits, and 
 such they will perhaps be tried with, yet will they 
 be enabled to derive comfort from the testimony of
 
 15 
 
 their conscience, that they have not only seen the 
 importance of their duty, but "in simplicity and 
 godly sincerity, not with fleshly wisdom, but by 
 the grace of God," have endeavoured to discharge it. 
 Now, although some such trying cases as are here 
 alluded to, must be expected to occur occasionally, 
 there is, nevertheless, good reason to conclude, 
 that where the mind of the teacher entertains a just 
 sense of his charge, (as in other cases so in this) 
 it will generally be found to go very far towards the 
 attainment of the object before him, and thus pro- 
 duce reciprocal good effects. Duly impressed with 
 the necessity of much watchfulness on his part, in 
 his goings in and out before tliose placed under his 
 care ; keeping a guard over his own spirit, and his 
 general demeanour towards them, it cannot be sup- 
 posed but that it must have an influential effect on 
 his flock, and enable him availingly to extend a 
 watchful care over them ; avoiding, neverthe- 
 less, the giving them cause to think that a cir- 
 cumspect guarded conduct must necessarily prevent 
 a becoming freedom, or be at variance with an 
 innocent cheerfulness ; but letting them see that 
 these can subsist where stead v watchfulness is l^oth
 
 IG 
 
 enjoined and maintained. There is something so 
 attractive in the practical exemplification of the 
 christian character, that the minds, even of children, 
 generally speaking, are susceptible of highly valu- 
 able impressions from it. The precepts also of such 
 teachers are powerful ; they are heard wit!i attention 
 and command respect, even from those who are 
 but little disposed to obey them. But without a 
 living root in himself, thus producing wholesome 
 and pleasant fruits, all the guards and restraints 
 which a master may put upon those under his care, 
 will w ant the most efl'ectual power and virtue, and 
 it may be feared, produce very little more than 
 reluctant compliance, and perhaps, without rigorous 
 severity, scarcely so much as that.* Thus also may 
 the observation of a judicious writer on this subject 
 be realized ; — " the system of necessary order may 
 degenerate to mere routine, and the various parts 
 of the process differ from what they ought to be, 
 as the motions of machiiu's constructed to imitate 
 
 * A few expressions of Job ScoU, written on another occa-- 
 sion, seem applicable to tiiis point also, "The Scriptures are good, 
 very good; diicipline, good order, and good rules all very neces- 
 sary, but it is the Spirit (alone) which qiiickcnctli and givoth life.'
 
 17 
 
 human actions, differ from the operations of a living 
 a2:ent." But let not an inference be drawn from 
 the preceding observations, that the writer would 
 undervalue good order or due subordination : so 
 far from this, he considers them indispensible in 
 the various branches of school concerns, and indeed 
 that there can be no well conducted school without 
 them ; yet he apprehends they should be enjoined 
 by a persuasive firmness, and enforced under the 
 influence of a christian spirit ; taking* care that in 
 bending the twig to the point desired, it be not 
 injured by aiming at more than its nature will bear. 
 
 Now this living root, this christian spirit, is that 
 
 which appears to the writer of these pages to be so 
 
 invaluable, as to induce the conclusion, that without 
 
 the possession of it in some good degree, even what 
 
 he understands by a guarded education, cannot 
 
 be completehj given; and he also considers it as 
 
 that, on which greatly depends the pleasant and 
 
 regular movements of school machinery, into 
 
 the minute parts of which he has neither ability 
 
 nor inclination to enter. He desires *' to stir 
 
 up the pure mind" in those w hose business it 
 
 c
 
 18 
 
 is to res^ulate tliem, by thus presenting some impor- 
 tant joints to their attention; leaving to them the 
 practical application of any remarks that may be 
 thouglit worthy their notice ; believing, at the same 
 time, that if the main spring be kept in good order, 
 there will not be much difficulty in the proper 
 regulation of the inferior movements. 
 
 Let us now proceed to that part which relates 
 to the qualifying children for their future stations 
 in life, by instructing them in the several branches 
 of useful learning. Whatever their stations in life 
 may be, or to whatever class of society they may 
 be expected, by and by to belong, or whatever 
 literary attainments may be thought desirable for 
 them, it appears of great moment that the culture 
 of the mind should, if possible, keep pace with the 
 knowledge of the head ; that it should be, at the 
 least, equally attended to ; and that they should 
 grow together : so will the subjects of this care be 
 most likely to fill their future stations usefidly and 
 honourably. In this place, the writer would take 
 the opportunity of remarking, that when consider- 
 ing the subject of cZaw/caZ instruction, he has often
 
 19 
 
 regretted that the minds of youth should be exposed 
 to the perusal of such works as contain, much that 
 is opposed to that christian purity, to which they 
 are at other times tau^j;ht to look with veneration. 
 The martial spirit which runs through all ancient 
 history ; the strange representations of heathen 
 Deities, the slaves of base and degrading pas- 
 sions, and mixing in all the sickening catalogue 
 of war and crime, and represented as having the 
 entire controul of human affairs, appear to him to 
 be a hazardous means of imparting instruction in 
 what are considered the higher branches of learning. 
 The charms of eloquence and of poetry, with 
 the occasional intermixture of just sentiments, 
 render the poison more insidious ; and however 
 disgusting these representations may be to minds 
 that have been brought under the discipline of the 
 cross of Christ, there is something in them much 
 in unison with the natural depravity of the human 
 heart ; something that captivates inexperienced 
 youth, and tends to excite, in degree, like passions 
 in them. The author thinks that works of the de- 
 scription alluded to, can scarcely fail to be felt by 
 a christian tutor, as a counteracting power, opposed
 
 20 
 
 to his endeavours for the real cultivation and 
 improvement of the minds of his pupils, and, if they 
 must be resorted to, he surely \Aill studiously select 
 those which contain the fewest of such hurtful ingre- 
 dients ; and even in an English education only, it 
 is evident that much care is necessary to make such 
 a selection of historical and other works, as contain 
 the least of that which might make injurious impres- 
 sions, and stand the least opposed to the principles 
 and testimonies of Friends. 
 
 Leaving this point, we will now sui)pose our- 
 selves in the school-room, and observe the master 
 engaged in this part of his daily work and well 
 qualified to perform it ; but here we shall again 
 behold the necessity of his mounting guard over 
 himself, lest the trying dispositions and dull capaci- 
 ties of some of his flock, should excite those passions 
 which, in too many instances, in days past, unhappily 
 both for master and scholar, have been developed 
 by such causes. The wrath of man can never do 
 the work beneficially to the object on which it falls. 
 As love begets love, so anger begets its like also ; 
 and although a system of fear or terror may induce
 
 21 
 
 conlbiTnitv, it cannot produce that, which when felt 
 ])y chihlrrn, operates as an excellent prompter to 
 pav due attention to their enjoined duties. With 
 respect to punishment for misconduct or the neglect 
 of duty, it is no small comfort to many parents 
 that the too common practice of past times in this 
 particular, is now ureally exploded, although it is 
 still pretty generally admitted, that there may be 
 dispositions so untractable and incorrigible, as to 
 render a reco'.u'se to some corporal punishment 
 indispensible, when other means have failed of 
 producing the desired eficct. But such cases, it 
 is believed, are comparatively h\v, and he who 
 would now make such a practice a prevalent one 
 in his school, would probably soon have no school 
 to keep. If on any occasion, the master has need 
 of a portion of that " wisdom which is from above," 
 which being first pure is then "peaceable, gentle, 
 and easy to be entreated, full of mercy and good 
 fruits, without partiality and without hypocrisy," is 
 it not when it becomes his painful duty to inflict 
 punishment ? Then, the clothing of a christian 
 s[)irit is beautiful indeed. Reluctance shown 
 in the necessary administration of punishment goes
 
 22 
 
 deeper than stripes. And with respect to the 
 enjoined rules for the good order of a school, it 
 should be clear that they require nothing but that 
 which is in itself right ; carrying their own evidence 
 to the minds of those who are expected to be subject 
 to them : this it may be supposed must also be a 
 means of preventing or checking the inclination, to 
 break them. Whilst thus adverting to punishment, 
 it seems natural to turn the attention to its opposite, 
 namely, encouragement. We know the stimulus 
 a very little of this gives in other concerns, even to 
 mature age, and we at times feel something like 
 a necessity for it in moments of much discourage- 
 ment, arising from various causes. So it may 
 reasonably be supposed to be with children ; a very 
 few words judiciously addressed to them, either 
 as approbation of their conduct, or as encouragement 
 to perseverance in the discharge of their little duties, 
 must have a pleasing effect ; relieving them in 
 their sometimes wearisome labour, and producing 
 an increased willingness to attend to their tasks, 
 and to the injunctions of their teachers, when they 
 discover in them a pleasure in noticing their juvenile 
 industry, as well as pain in correcting their indis-
 
 2S 
 
 cretions. The writer is not alludinj^ to, or pro- 
 posing any distinguishing rewards for the display of 
 superior abilities, which he should consider dan- 
 gerous in a moral point of view, and by no means 
 to be admitted as the criterion of reed merit. 
 Emulation it is true may be excited and promoted 
 by such means ; but it may be well to consider, 
 whether it can be right to have recourse to such a 
 stimulus, which, although found to facilitate the 
 labours of the teacher, and to push on his pupils in 
 learning, appearing also very fair to the eye, has 
 something in it, which, notwithstanding all our care, 
 may produce the fruits of pride, envy, and strife. 
 If merit be allowed to exist, must it not be, w here 
 the best use in our power is made, of the faculties^ 
 granted us; and may not this often be found in 
 cases w here less progress has been made in learning, 
 than in some other more flattering and conspicuous, 
 instances ? 
 
 We come now to that part of the general subject, 
 which appears the most important of all, and at 
 the same time the most difficult fully to reduce to 
 practice ; that of religious instruction.
 
 24 
 
 Without further introduction, let us first look at, 
 and maturely weigh, the following comprehensive, 
 stnd deeply interesting declarations of the apostle 
 Paul ; " What man knoweth the things of a man, 
 save the spirit of man which is in him ; even so the 
 things of God, knoweth no man, but the spirit of 
 God. Now we have received, not the spirit of the 
 world but the spirit which is of God, that we might 
 know the things that are freely given to us of God ; 
 .which things also we speak, not in the words which 
 man's wisdom teacheth, but which the Holv Ghost 
 teacheth, comparing spiritual things with spiritual. 
 But the natural man receiveth not the things of^the 
 spirit of God, for they are foolishness unto him ; 
 neither can he know them, lor they are spiritually 
 discerned." Now let us pause a moment, ami con- 
 sider, whether this will not fairly and forcibly apply 
 to the subject before us, so far as to warrant our 
 coming to this conclusion, viz. That the capacity 
 for rightly commimicating religious knowledge nuist 
 be derived from a principle not belonging to, or a 
 constituent part of our nature; that to be fully qua- 
 lified to impart to youth in the most availing manner, 
 sound religious instruction, the teacher should be
 
 25 
 
 able to speak of that which his own eyes have seen, 
 his own hands have handled, and he has himself 
 tasted of the good word of life ; that he has himself 
 been, or at least now is, a scholar in the school of 
 Christ, and has there learned those lessons which 
 he undertakes to teach to others. This appears to 
 be a requisite qualification, and necessary also to 
 make the iisual means of imparting religious uistruc- 
 tion more efficacious ; to complete that, which it may 
 be feared, is, for want of such qualification, often 
 left very incomplete. Those "usual means" are 
 such as any one can have recourse to, viz. the 
 reading the holy scriptures, a practice not only 
 good but indispensible ; the works also of pious 
 and enlightened men in different ages, another very 
 desirable and proper medium for communicating reli- 
 gious truths ; add to ihese, catechetical instruction ; 
 a means frequently used, and of which, when well 
 conducted, the writer entertains a favourable opinion; 
 knowing, nevertheless, that some difference of 
 sentiment exists as to the benefit resulting from it, 
 and even as to the eligibility of the practice itself. 
 Whilst thus adverting to the usual means for impart- 
 inii: reliuious instruction, there is one other which 
 
 D
 
 26 
 
 comes in view, and to which he inclines, in this 
 place, to advert; namely, the regular attendance 
 at meetings for divine worship, where, he believes, 
 instruction has at times been very profitably sealed 
 on the minds of youth, both immediately and instru- 
 mental! y : and this opens his way to the communi- 
 cation of a sentiment which has often presented 
 itself; that in looking towards the establishment 
 of schools, public or private, but more particularly 
 the latter, some regard should be had to the state 
 of the society, where such are intended to be 
 opened. He thinks it highly desirable that they 
 should be situated where there is an agreeable 
 number of friends, whose appearance and exam- 
 ple might have a beneficial effect on the chil- 
 dren's minds. In our religious meetings, when 
 no words have been uttered, even the countenances 
 of those who are engaged in a reverential exercise 
 of spirit, have sometimes made a salutary and 
 powerful impression, and have led to profitable 
 reflection ; to which may be added, some advan- 
 tage from the occasional notice of such friends 
 at other times ; hence also, is seen the need of 
 watchfulness and exemplary deportment on the
 
 27 
 
 part of those towards whom the eyes of youth 
 may be sometimes tm-ned, and of duly consi- 
 dering hoAv quick-sighted and imitative, chihh'en 
 generally arc. 
 
 Now in order that the full advantage may be 
 derived from a judicious employment of the several 
 means above adverted to, how exceedingly desi- 
 rable does it appear that the instructor should 
 possess that qualification which would enable him 
 to enter into a familiar elucidation of subjects 
 which he may have to bring under the notice of 
 his pupils ; like eveiy other good and perfect gift, 
 it "is from above, and cometh down from the 
 Father of Lights." This valuable faculty, joined 
 to that christian benevolence which, in degree, 
 reaches forth towards his flock, as a parent to 
 his offspring, producing mutual endearment, and 
 evincing the efficacy in his own mind, of the truth 
 he reads or speaks of, must, it is apprehended, 
 be considered as a grand desideratum on the part 
 of the christian tutor, and tend much to render 
 his other qualifications more efficient. Our late 
 friend, George Stacey, in a letter addressed to
 
 28 
 
 the General Meeting for Sid cot School, in the 
 year 1812, adverting to this subject, states his 
 thoughts thereon ; which, being in a considerable 
 degree in unison with those of the writer of these 
 pages, he takes the liberty of bringing them forward 
 i|i this way. He thought th;st without any injurious 
 encroachment on the time necessary for the instruc- 
 tion of the children in the several branches of 
 learning, there might be certain portions of time 
 set apart for the purpose of endeavouring " to 
 imbue their minds with the knowledge of those 
 religious principles, which, practically attended 
 to, form the ground-work of haj)piness in the pre- 
 sent life, and in that which is to com^ ;" that 
 these portions of time should not be so consider- 
 able, nor occur so frequently, as to excite distaste, 
 nor so seldom as to induce the supposition of its 
 not being a very interesting part of their education, 
 by too distant intervals : that in addition to the 
 holy scriptures, such books should be read as 
 convey with most clearness the religious principles 
 ^nd testimonies of our society; (though not to the 
 exclusion of other unexceptionable works) a small 
 portion only rit a time, in order to ^ive the master
 
 29 
 
 an opportunity of opening the subject more fully, 
 by remarks of his own, or by inquiry of the chil- 
 dren; eivino; them full liberty, and even exciting 
 them, to appeal to him on all occasions for elu- 
 cidation, when wished for, and the encpiiry appeared 
 to come from good motives ; not interposing reproof, 
 except for want of decorous attention, at a time 
 when they should feel encouraged by the most 
 gentle and open treatment. 
 
 The individual to whose observations (although 
 not coming from one in religious profession with 
 Friends) some reference has already been made, 
 and who appears to have had a very clear insight 
 into the qualiiications desirable for teachers, espe- 
 cially for that part of their duty which relates to 
 communicating instruction on religious subjects, 
 conveys this sentiment, That to explain in a fami- 
 liar manner the principles of religion, requires an 
 acquaintance ^vidi them, to be derived only from 
 experience ; and m ere it possible, that one devoid 
 of this, could feel much concern on the subject, 
 how could he so simplify the truths of the Gospel, 
 as to bring them within the capacities or apprehen-
 
 80 
 
 sions of children ? " If he make the attempt, 
 Avhere are those ghster.ing eyes, that speaking 
 countenance, which would awaken and fix the 
 attention of his auditors ? he is speaking of that 
 which he has only heard of, not of what he has 
 tasted, handled, and felt." 
 
 Again, says he, alluding to effects resulting 
 from the labours of such workmen, " Numerous 
 instances testify the encouraging fact, that infant 
 minds may receive saving illumination, and infant 
 hearts bow cheerfully to the authority of Christ, 
 through the faithful labours of pious teachers : not 
 only may the soil be prepared, but the seed may 
 be sown, which in future years will spring up 
 and produce an abundant harvest. Though holy 
 principles sometimes exert a sudden and surprising 
 influence, yet, generally they are developed in 
 a gradual manner; implanted in childhood, they 
 grow with our growth, and strengthen with our 
 strength." 
 
 In tjie endeavour thus to come up in the dis- 
 charge of these several branches of his duty, there
 
 31 
 
 is one christian virtue for which the master ^vill 
 have great occasion. Although ahead y implied or 
 hinted at in the preceding pages, yet it seems of 
 such importance as to merit more distinct notice ; 
 that virtue is patience. He had need he clothed 
 with it as with a garment, in order to hear the 
 trialito which his profession naturally exposes him, 
 from the varied capacities and propensities of his 
 pupils; and not from this source only; unreason- 
 ahle expectations may he entertained hy their 
 parents or guardians, as to the fruits of liis lahour. 
 On all occasions, let those who are thus engaged, 
 earnestly seek for this excellent virtue; without 
 it they must expect, that at times, something veiy 
 opposite to the meekness of wisdom, will rise uj) 
 and greatly mar their v/ork. " Behold the hus- 
 bandman waiteth for tlie precious fruit of the earth 
 and hath long patience for it, until he receive the 
 early and latter rain ! Be ye also patient, and in 
 due season ye shall reap if ye faint not ; " ever 
 remembering that both ploughing and sowing must 
 necessarily precede the time of reaping. In addi- 
 tion to this recommendation, the writer would 
 likewise observe, that the attainment of so valuable
 
 32 
 
 a quality will be much facilitated by ia. fondness for 
 the company of children, a pleasure in observing 
 their diversified tempers, dispositions and capacities, 
 and in exercising* tlie discrimination to which an 
 intimate acquaintance with them should lead us. 
 In short, the emj)loyment had need be felt in some 
 good degree, not as a painful labour, reluctantly 
 resorted to for a maintenance, but rather as a 
 
 " Dclif,'hlful task, to rear the tender thought, 
 And teach tlie young idea how to shoot !" 
 
 In thus treating the interesting subject of educa- 
 tion, an earnest desire is felt that no undue dis- 
 couragement may arise in the mind of any well 
 disposed individual, engaged in an employment 
 already designated honourable, though fully admit- 
 ted to be an arduous one ; which, ^vhilst conferring 
 important benefit on others, is, when rightly pursued, 
 found to operate reciprocally, and in correspon- 
 dence with the observations of the Avise man, 
 "there is that scattereth and yet increaseth." "He 
 that watereth, shall be watered himself." Never- 
 theless, let us take with it the other part of the
 
 33 
 
 same wise man's proverb, " there is that with-holdeth 
 more than is meet, and it tendeth to poverty." 
 
 To avoid poverty, to increase in usefulness, we 
 must use the little strength we have, or that little 
 may become still less. Let us not by any means 
 suppose, that he who is pleased to confer on his 
 dedicated servants, gifts of various kinds, is un- 
 willing to supply those who rightly feel their need 
 of his assistance, with all that is requisite for the 
 discharge of their several duties, acceptably in his 
 sight and usefully to the tender objects of their care; 
 or to enable them both by example and precept, 
 to hold out this encouraging mvitation, " come ye 
 children, hearken unto me, and I will teach you 
 the fear of the Lord." His treasury is inexhaustible ; 
 his power is infinite. Ask then, O ye, who in 
 sincerity of heart desire to stand clear in his sight, 
 '' and ye shall receive." Be not cast down by the 
 rising query, "Who is sufficient for these things T 
 nor think the mark set before you too high to be 
 attained, in some good degree. Great is the efficacy 
 of that divine principle in which you believe as 
 the one qualifying power for other religious engaae- 
 
 E
 
 34 
 
 ments, and great will it be found to be in this^ 
 if stedfastly adhered to ; enabling you, beyond 
 your present expectation, to fill with righteous 
 propriety your allotted stations ; conferring his 
 blessing on your honest endeavours, and crowning 
 you with that invaluable treasure, his enriching 
 peace. 
 
 , Here these remarks close, to give place to a few 
 Exti'acts from the works of those highly valuable 
 characters, John Woolman and Sarah Grubb. 
 
 These Extracts may be found intermixed with 
 their other w^ritings, but they have often appeared 
 to the writer, worthy of being brought more sepa- 
 rately and prominently to the notice of those, to 
 whom they are peculiarly applicable. 
 
 The author of this pamphlet is aware that what 
 he has thus ventured to submit to the public eye, 
 may not meet the concurrence of alL Considering 
 also the nature and extent of the subject, his 
 remarks are very brief ; far short of what might 
 be adduced as meriting attention ; but they may
 
 35 
 
 possibly open a door for the more full delineation 
 of the importance of school education, by some 
 abler and less engaged hand. Yet by going thus 
 far, he feels his mind relieved, in a considerable 
 degree, of Ihat which has at times rested upon it 
 with some weight, and now leaves the result to 
 him, Avho knows that he has written these pages 
 under feelings of respectful deference and tender 
 regard, for those who are most immediately con- 
 cerned in them, wheresoever resident ; accompanied 
 with sincere desire for the promotion of that, which, 
 in his apprehension, stands very high in (he list 
 of instrumental means for increasing the present 
 and effecting the future happiness of youth, namely, 
 a guarded and religious education.
 
 EXTRACTS 
 
 FROM THE 
 
 WORKS OF JOHN WOOLMAN, 
 
 -00- 
 
 " THAT divine Light which enh^iteus all men, 
 I believe does often shine in the minds of children 
 very early; and humbly to wait for wisdom, that 
 onr conduct towards them may tend to forws^rd 
 their acquaintance with it, and strengthen them in 
 obedience thereto, appears to me to be a duty on 
 all of us." 
 
 <' By cherishing the spirit of pride and the love 
 of praise in them, I believe they may sometimes 
 improve faster in learning t^ian they otherwise 
 would ; but to take measures to forward children 
 in learning, which naturally tend to divert their 
 ?r!|inds from true humility, appears to me to savour 
 of the wisdom of this world,"
 
 87 
 
 " If teachers arc not acqu;uiited with saiicti- 
 fication of spirit, nor experienced in an humble 
 waiting for the leadings of truth, but follow the 
 maxims of the wisdom of this world, such children 
 who are under their tuition, appear to me to be 
 in danger of imbibing thoughts and apprehensions, 
 reverse to that meekness and lowliness of heart, 
 which is necessary for all the true followers of 
 Christ." 
 
 " To watch the spirit of children, to nurture 
 them in gospel love, and labour to help them 
 against that which would mar the beauty of their 
 minds, is a debt we owe them, and a faithful 
 performance of our duty not only tends to their 
 lasting benefit and our own peace, but also to 
 render their company agreeable to us. Instruction 
 thus administered, reaches the pure witness in the 
 minds of such children who are not hardened, and 
 begets love in them towards those who thus lead 
 them on : but where too great a number are com- 
 mitted to a tutor, and he, through much cumber, 
 omits a careful attention to their minds, there is 
 danger of disorders gradually increasing amongst
 
 38 
 
 them, until the effects thereof appear m their con- 
 duct, too strong to be easily remedied." 
 
 " A care hath lived on my mind that more time 
 might be employed by parents at home, and by 
 tutors at school, in weightily attending to the 
 spirit and inclinations of children ; and that we 
 may so lead, instruct and govern them in this 
 tender part of life, that nothing may be omitted 
 in our power to help them on their way, to become 
 the children of our Father who is in heaven."
 
 EXTRACTS 
 
 FROM THE 
 
 WORKS OF SARAH GRUBB. 
 
 -00- 
 
 " THE Author of the christian rehgion came 
 to redeem and to save from that spirit' which 
 opposed the comina: of his kingdom. He has 
 wonderfidly displayed the efficacy of that good by 
 which evil is overcome, proving, through the whole 
 of his dispensations, a coincidence of mercy with 
 justice. And the operation of this benign principle, 
 appears to be in no case more necessary and profit- 
 able, than in the true support and discharge of the 
 duties which we owe to those who are placed under 
 our superintendance and care. As there are disposi- 
 tions manifest in children, after the knowledge of 
 good and evil is contracted, which degrade the 
 mind from that innocency wherein they were first 
 created, and which, like an evil tree, if suflfered 
 to grow, will produce unwholesome fruit, so there 
 is also in the power of those who have rightly
 
 40 
 
 the care of them, a means which may, by the 
 concurring- operations of truth, be rendered effec- 
 tual to the reduction thereof. And as both the 
 disorder and the remedy lie deep in the heart, 
 they must be sought for there, without the love 
 of superiority, a carnal judgment of good and 
 evil, or the influence of self-love." 
 
 *' To educate children religiously, requires a qui- 
 etude of mind, and sympathy in their guardians, 
 with the state of the good seed in them, which 
 will lead rightly to discriminate between good 
 and evil ; to discover the corrupt source of many 
 seeming good actions, and to perceive that a real 
 innocency is the root of otheis, which, custom 
 and a superficial investigation, have rendered re- 
 prehensible. Here we see the necessity of true 
 wisdom being renewed, and the insufficiency of 
 that which is carnal, and boasts its own experience 
 and strength. It is the humbled mind, to which 
 are unfolded, such mysteries of true godliness for 
 its own edification, and that of those under its 
 care, as could not have been received in the 
 support of a false consequence, and the love of
 
 41 
 
 superiority. If children are to be instructed in 
 the ground -ivork of true religion, ought they not to 
 discover in those placed over them, a lively exam- 
 ple thereof? or ought they to see any thing in the 
 conduct of others which would be condemnable 
 in them, were they in similar circumstances. Of 
 what importance then is it, for guardians of chil- 
 dren to rule their own spirits ; for when their 
 tempers are irritable, their language impetuous, 
 their voices exerted above w^hat is necessary, their 
 threats unguarded, or the execution of them rash, 
 however children may suffer for a time under 
 these things, they are not instructed thereby in the 
 ground-work of true religion, nor will the witness 
 of truth, as their judgments mature, approve a 
 conduct like this." 
 
 •' Power is necessary, but not to be ttssumed 
 in the will of the creature, but to stand subservient 
 to the judgment of truth, under which it ought 
 to be exerted ; lying in ambush as a waiting 
 assisting force, ready to be called in cases of dif- 
 ficulty ; when, if it step forth in true dignity, the 
 appearance, rather than the use of it, may geuer-
 
 42 
 
 ally prove sufficient, and its -wise retreat render 
 it still more useful and reverenced. True love, 
 clearness of judgment, and the meekness of wis- 
 dom, are the supporters of true dignity, and where 
 these prevail in a mind under divine government 
 and controul, they give authority, firmness, and 
 benevolence, in thought, word, and deed, which 
 have a profitable and comfortable effect on those 
 who are placed under their influence, and open 
 a door for undisguised familiarity and affectionate 
 intercourse, wherein children receive instmction 
 more suitably and cordially, than under the arbi? 
 trary sway of a continually assumed power." 
 
 ^* The right education of children, especially in 
 boarding-schools, is, no doubt, a close and ardu- 
 ous work : those however, who are rightly engaged 
 therein, and endeavour after their own refinement, 
 and an increasing acquaintance with the fountain 
 of purity in themselves, need not have their eye 
 outward, for the establishment of power and 
 authority ; for He who feeds the ravens, and 
 f:lothes the lilies, knows what they stand in need 
 of, ^nd is able, out of his own treasury, to supply
 
 43 
 
 all their wants, and "will not fail to help under their, 
 greatest difficulties, if they keep a patient depen- 
 dance upon him." 
 
 *' Education is truly a subject so copious, when 
 unfolded to the inward attention of those to whom 
 the care of children is rightly committed, as to 
 require a better assisted pen than mine, to do it 
 justice. But this I believe, that simplicity, godly 
 sincerity, and a righteous zeal and tenderness, 
 with an improving and imparting knowledge of 
 useful things, can hardly fail of rendering a person, 
 who is under a secret sense of duty, f|ualified to 
 undertake it," 
 
 Wansbrougb & Saunders, Printers, 142, Reddiff-Street, Bristol,
 
 EXTRACTS 
 
 ON 
 
 BAPTISM: 
 
 Wbtrein 
 
 JS SET FORTH AND RECOMMENDED 
 
 THE ONE SAVING 
 
 3SapttiJm of €i)xi^t. 
 
 He matt iricreaic, but I mnst dccie:ise. " John the Baptist. 
 " One Lord, one Faith, one Baptism." £p/iesians Iv, 5. 
 
 Stockport : 
 FEINTED AT THE OFFICE OF J. LOMAX, GREAT UNULBBAN K. 
 
 1821.
 
 PREFACE. 
 
 The following extracts fro7}i Henry Tuke^s Jntroduction 
 to his work, stating the principles of the Society/ of Friends^ is 
 so accordant with the views and feelings of the Compiler of this, 
 that he cojicludes he cannot do better than ititroduce them with 
 this achiowledgment. 
 
 " // is to be feared, that the light and miscellaneous reading 
 of the present day, disinclines many from subjects, which require 
 close attention, and serious consideration. And I wish (says 
 H. T. ) it may not also be a means of weakening the attach- 
 ment of many, to those religious truths, in which our highest 
 ditty and deepest interest consist. 
 
 With respect to those principles which are peculiar to our 
 religious society, I hope, that however singular they may appear 
 to some, they will, on close examination, be found consisfent 
 with the nature and spirit of the gospel dispensation. The 
 conviction of this consistency, has been increased on my mind, 
 by the investigation, zdhich making these selections has occasion- 
 ed; and, I trust, we are able to give such reasons for our 
 dissent from other Christians, as may, at least, excuse it to 
 those from n-hom z£e differ. 
 
 I wish not, by any thing I have written, to promote a 
 spirit of controversy. On the contrary, I desire the increase of 
 that mutual charity, zehich it is alike our duty, and our interest 
 to cherish. To speak what we apprehend to be truth, is however 
 son7eti7nes necessary; and cdwaijs so', if we speak at all. If we 
 do this as we ought to do, in love, and zshat we say, is received 
 in the same spirit, we may be the means of stirring up the pure 
 mind in each other, and of promoting our grozoing up in him, 
 in all things, who ' is the head even Christ.^ " 
 
 • F;ich extract has the initial letter of the Authors name at the beginning. 
 TTT.. II. TrKK, R. Barclay, J. Phipps, T. Stort, Awontmocj, printed 
 
 I73ti. ;,nd H. Ci.ARiDOt:.
 
 IN ! UODUC TION. 
 
 The following Charge of JOHN HOBIXSON, fwho was the 
 Father of the ludependuntnj in his Farewell Admonition to 
 some of his hearers^ 1620, is well worth the attention of the 
 reader; as also the succeeding Observations of another pious 
 Writer. 
 
 Brethren, I charge you, before God and his blessed Angels, 
 that you follow me no farther than you have seen me follow the 
 Lord Jesus Christ. 
 
 If God reveal any thing to you by any other instrument of his, 
 be as ready to receive it, as ever you were to receive any truth by my 
 ministry ; for I am verily persuaded, I am very confident, the Lord 
 hath more truth yet to break forth out of his holy word. For my part, I 
 cannot sufficiently bewail the condition of the reformed Churches, who 
 are come to a period in religion, and will go at present uo furtlier than 
 the instruments of their reformation. The Lutherans cannot be drawa 
 to go beyond what Luther saw : whatever part of his will our great God 
 has revealed to Calvin, they will rather die than embrace it; and the 
 Calvinists, you see, stick fast where they where left by that great man, 
 who yet saw not all things. 
 
 This is a misery much tobe lamented; for though they were burning 
 and shining lights in their times, yet they penetrated not into the whole 
 counsel of God; but, were they now living, would be as willing to 
 embrace further light, as that which they first received ; for it is not 
 possible the christian world should come so lately out of such thick 
 anti-christian darkness, and that perfection of light and knowledge 
 should break forth at once. 
 
 There is reason to believe that the first Reformers, wh.) loved not 
 their lives unto death, in promoting the truth as it is in Jesus, expected 
 their successers would carry the reformation further than ihey had beea
 
 4 
 
 enabled to do, under the cloud of ihick darkness, whicli they were 
 oblie:ed to br«iak tbroiish. And as it appeais in holy writ, that the 
 kingdoms of (his world shall become the kiiig-doms of oar Loid and his 
 Christ; so we may hope (hat gospel li^ht, through the obedience 
 of faith, will shine bri^rhter tlian it lias ever yet done, and that aa 
 increased clearness of spiritnal j)erception v.ill be known. 
 
 Those who use the outward cereraoiii>-s from a real apprehension 
 of duty, and in sincerity, not slopping in the outward and visible sig-n, 
 but pressing through this to the inward and spiritual grace, the Lord 
 accepts such, and no doubt has answered many of thtm in peace- 
 
 But may it not be justly apprehended, that many use the out- 
 ward ceremonies merely as a form ; and that others use (hem with an 
 expectation of their tendency to salvation, without looking for an ac- 
 quaintance with, or submitting to, the operation of that divine grace, 
 ■which can alone etTect it ? 
 
 God's merciful condescension in acr.epting our imperfect ofFeiings, 
 when made in a spirit of sincere devotion, is not a certain evidence 
 that we have attained to all that we may know of his will. We have 
 a striking instance of this in the Apostle Peter, though one of Christ's 
 first disciples, and accompanying with him until he suffered, and who, 
 after Christ's ascension, had been enabled under the influence of the 
 Holy Ghost, to preach with so much power as to convert thousands to 
 the Gospel ; yet, until he was favoured with a mission to the house of 
 Cornelius, his views were so circumscribed, that it appears he was not 
 aware that the blessings of the Gospel extended to the Gentiles: and 
 how very hardly was he thought of by his brethren, for obeying this 
 mission — for acting agreeahly to what he believed was his duty, in 
 going to the hotjse of Cornelius ? So it appears, we are for not adopting^ 
 ceremonies or ordinances, still in use by many; but which we 
 believe are fully ended as to any necessity, by Christ's coming and 
 suffering for us.
 
 ON BAPTISM, 
 
 {T) We find two kinds of Baptism mentioned in the New 
 Testament; namely, Baptism witli Water, and Baptism with the 
 Spirit : the former was, in some degree, in use under the Jewish law; and 
 some writers mention, that it was occasionally both added to circumcision, 
 and substituted for it, in the admission of proselytes. When the fore- 
 runner of our Lord appeared to fulfil his mission, he made particular use 
 of this ceremony ; and from him it was called the Baptism of John. 
 From this practice among the Jews, and by John the Baptist, Water 
 Baptism appears to have been introduced into the Christian Church, at 
 the mode of acknowledging its converts ; but we conceive it was no more 
 an essential part of chrislianily, than other Jewish ceremonies for a time 
 practised by the early christians. 
 
 It is clear that John considered his dispensation and Baptism as only 
 temporary : he plainly shews, that the Baptism which was to supersede 
 his, was to be of a different and a spiritual nature, as appears, Matt, iii, 
 11, 12 — " I indeed baptize you with water unto repentance ; but he that 
 cometh after me is mightier than I, whose shoes I am not worthy to bear : 
 he shall baptize you with the Holy Ghost, and with fire; whose fan is 
 in his hand, and he will thoroughly purge his floor, and gather the wheat 
 iuto his garner ; but he will burn up the chaff with unquenchable fire." 
 
 On another occasion, John iii, 30 also says, " He must increase, 
 but I must decrease." From these expressions, as well as from others in 
 the New Testament, we are induced to believe, that the " One Baptism" 
 which now remains necessary to the Church of Christ, is that of the 
 Spirit ; this, according to the foregoing instructive allegory, cleanses the 
 
 heart. 
 
 It is to be regretted, that christians have been so habituated to 
 unite Baptism and Water together in their view, that they seem almost 
 to forget that there is a baptism without water, by the Spirit. There 
 are many passages in Scripture, where the words Baptize and Baptism 
 are used in a figurative sense, and in which it is evident no allusion to the 
 use of water is intended. This is peculiarly the case in two instances, in 
 which it is apprehended all will agree that water could not be intended. 
 The first is the question put to the sons of Zebedee, Mark x, 38, " Can
 
 ye drink of iht cup that I drink of, and 1)« biplized with tlie baptism 
 that I atn baptized with r" By the^e and similar expressions in the suc- 
 ceeding verse, it is evident, that water cannot be understood; and indeed it 
 is generally agreed, that both the Baptism and the Cup, allude to a 
 state of deep suffering and affliction. This is also the ob%ious meaning 
 of the expression in Luke xii, 50 — " 1 have a baptism to be baptiz(^d 
 with; and how am I straitened till it be accomplished 1" From these ap- 
 plications of the words Baptize and Baptism, it appears that they were 
 at that time frequently used in a figurative manner. [P) 
 
 [B) There is but one baptism, as well as but one Lord, one faith, 
 &c. The baptism of John, was but a figure of Christ's ; and therefore, as 
 a figure, to give place to the substance, — that is, to the one baplisiri of 
 Christ, which is not a washing with water, as appears from the testi- 
 mony of John, who said, " I indeed baptize you with water: " and 
 then he adds, that Christ " shall baptize you with the Holy Ghost, and 
 with Fire." This is further confirmed by the saying of Christ himself. 
 Acts i, 4, 5. — "But wait for the promise of the Father, which (saith he) 
 ye have heard of me; for John truly baptised with water, but ye shall 
 be baptised with the Holy Ghost, not many days hence : " there can 
 scarce two places of scripture run more parallel. Christ here grants, 
 fully, that John completed his baptism, as to the matter and substance 
 of it. Peter also observes the same distinction. Acts xi, 16: — "Then 
 remembered I the word of the Lord, how that he said, John indeed 
 baptized with Water, but ye shall be baptised with the Holy Ghost." 
 Now if there be but one baptism, (as is asserted by the Apostle) we 
 may safely conclude it is that of the Spirit, and not of Water. 
 
 Therefore, Water Baptism is not to continue now, because it is 
 not the one Baptism of Christ. 
 
 That John's baptism is ceased, many will confess; but if any 
 should allege it is otherwise, it may be easily proved by the express words 
 of John, not only as being insinuated there, where he contra-distin- 
 guisheth his baptism from that of Christ's, but particularly where he 
 saith, John iii, 30, " He (Christ) must increase, but I (John) must de- 
 crease:*' from whence it clearly follows, that the increasing or taking 
 place of Christ's baptism, is the decreasing or abolition of John's bap- 
 tism ; so that if Water Baptism was a particular part of John's minis- 
 try, and is no part of Christ's Baptism, as we have already proved, it 
 will necessarily follow that it is not to continae*
 
 If Water Baptism had been to continue a perpetual ordinance of 
 Christ in his Church, he would either have practised it himself, or command- 
 ed his Apostles so to do. But that he practised it not, the Scripture plainly 
 affirms, John iv, 2 ; and that he commanded his disciples to baptize with 
 water, I could never yet read. As for what is alleged Matt, xxviii, 19, 
 where he bids them baptize, is to be understood of Water Baptism, that 
 is but to beg the question ; and the grounds for that shall be hereafter 
 examined. Therefore, to baptize with water, is no perpetual ordinance 
 of Christ to his Church. But to make Water Baptism a necessary insti- 
 tution of the Christian religion, which is pure and spiritual, and not car- 
 nal and ceremonial, is to derogate from the New-covtnant Dispensation, 
 and set up the legal rites and ceremonies, of which this of Baptism or 
 washing with water was one; as appears from Heb. ix, 10, where the 
 Apostle, speaking thereof, saith, that it " stood only in meats and drinks, 
 and divers baptisms, and carnal ordinances, imposed until the time of 
 reformation." If, then, the time of reformation, or the dispensation of 
 the gospel, which puts an end to the shadows, be come, then such bap- 
 tisms and carnal ordinances are no more to be imposed. 
 
 For how Baptism with Water comes now to be a spiritual ordinance 
 more than before, in the time of the law, doth not appear, seeing it is 
 but water still, and a washing of the outward man, and a putting away 
 of the filth of the flesh still ; and, as before, those that were so washed, 
 were not thereby made perfect, as pertaining to the conscience; neither 
 are tliey at this day, as experience abundantly sheweth. 
 
 If Water Baptism was once a carnal ordinance, as the Apostle 
 possitively affiims it to have been, it remains a carnal ordinance still ; 
 and if a carnal ordinance, then no necessary part of the gospel or new 
 covenant dispensation ; and if no necessary part of it, then not needful to 
 continue, nor to be practised by such as live and walk onder this 
 dispensation. 
 
 The law and rule of the old covenant, given to the Jews, was out- 
 ward, written in tables of stone and parchment ; but the law of the new 
 covenant is inward and perpetual, written in the heart. So likewise 
 the Baptism among the Jews, under the law, was an outward waahing 
 with outward water, only to typify an inward purification of the soul; 
 but the Baptism of Christ, under the Gospel, is the Baptism of the 
 spirit and of fire ; and such is the Baptism that we labour to be bap- 
 tized witbal, and contend for.
 
 8 
 
 If Water Baptism had beeu un oidinance of tfi*- 5o*|)el, thru the 
 Apostle Paul would have been sent to administer it ; but hs decluiea 
 positively 1 Cor. i, 17, that " Chri»t setit rne not to Baptize, but to 
 preach the gospel" The reason of that consequence is undeniable, because 
 llie Apostle Paul's commission was as large as that of any of them ; and 
 consequently, he being^ in a special manner th« Apostle of Christ to 
 the Uentiles, if Water Baptism be to be accounted the badge of Christi- 
 anity, he had more need than any of the rest to be sent to Baptize with 
 Water, that he might mark the Gentiles converted by hira with that 
 Christian sign. But by his Epistles, it appears, belaboured to wean 
 them from the former Jewish ceremonies and observations; though in 
 so doing he was sometimes undeservedly judged by others of his 
 brethren, who were unwilling to lay aside those ceremonies ; therefore 
 bis commission, though as full as to the preaching of the gospel and 
 new covenant dispensation as that of the other Apostles, did not re- 
 quire it of him that he should lead those converts into such Jewish 
 observations and Baptisms; however that custom was indulged in and 
 practised by the other Apostles, among their Jewish proselytes; for 
 which cause, he thanks God that he had baptized so few ; intimating 
 that what he did therein, he did not by virtue of his Apostolic com- 
 mission, but rather in condescension to their weakness, even as at 
 another time be circumcised Timothy. 
 
 Some object, that Christ was baptized with water: 1 answer, so 
 was he also circumsised : it will not follow from thence, that circumcision 
 is to continue; for it behoved Christ to fulfil all righteousness, not only 
 the ministry of John, but the law also; therefore did he observe the 
 Jewish feasts and rites, and keep the Passover. It will not thence follow, 
 that christians ought to do so now: and therefore Christ, Matt, iii, 
 15, gives John this reason of his being baptized, — desiring hira to 
 •' »ufFer it to be so now ; " whereby he sufficiently intimates, that he 
 intended not thereby to perpetuate it as an ordinance to his disciples. 
 
 The command in Matt, xxviii, 19, '*Go ye, therefore, and teach 
 alt nations, baptizing them in the name of the Father, and of the Sod, 
 and of the Holy Ghost, " is that upon which they who plead for Water 
 Baptism build the whole superstructure; whereunto the first general and 
 sound answer is, by granting the whole, but pulling them to prove that 
 Water is here meant, since the text is silent of it. We concede the 
 whole expressed; but deny that it is by water, which is added to the text.
 
 That Baptism which Chtist coJhnianded his Apostleu, was the ore 
 Baptism, (i.e.) his own Baptism. The oue Baptism, which is Christ's, 
 is not with Water. Therefore, the baptism commanded by Christ, 
 to his Apostles, was not Water Baptism. That Baptism which Christ 
 commanded, was such, that ab many as were therewith baptized, did 
 put on Christ. 
 
 As to what Christ saltb, in commanding them to baptize in the 
 name of the Father, Son, and Holy Ghost, I confess that states the 
 difference (between John's Baptism and Christ's); and it is great. But 
 that lies not only in admitting Water Baptism in this different form, 
 by a bare expression of these words; for as the text says no such 
 thing, neither do I see how it can be inferred from it. For the Greek 
 is eW TO 'ovoptat, that is, into the name. Now the name of the Lord 
 is often taken, in scripture, for something else than a bare sound of 
 words, or literal expression; even for his virtue and power, as may 
 appear from Psalm liv, 1. Cant, i, 3. Proverbs xviii, 10, and in many 
 more places. Now that the Apostles were by their ministry to bap- 
 tize the nations into this name, virtue, and power, and that they did 
 so, is evident from this testimony of Paul, above mentioned — **that 
 as many of them as were baptized into Christ, have put on Christ.^* 
 This must have been a baptizing into the name, (i. e.) power and 
 virtue; and not a mere formal expression of words, adjoined with 
 Water Baptism. I would have those who desire to have their faith 
 built upon no other foundation than the testimony of God's Spirit, and 
 scriptures of truth, thoroughly to consider, whether there can be any 
 thinjr fuither alleged for this interpretation, than what the prejudice 
 of education and influence of tradition have imposed. 
 
 Besides the reason taken from the signification of the name, 
 as being the power and virtue above expressed, let it be considered, 
 that if it had been a form prescribed by Christ to his Apostles, then 
 sorely they would have made use of that form, in the administering of 
 Water Baptism to such as they baptized with water; but though particu- 
 lar meutiou be made in divers places, of those who were baptized, and 
 bow; and though it is particularly expressed that they baptized such 
 and such, as Acts ii, 41, and viii, 12 13, 38, and ix, lb, and x, 
 48, and xvi, 15, and xviii, 8, yet there is not a word of this form : 
 and in two places. Acts viii, 16, and xix, 5, it is said of some, that 
 th«7 were baptized in the name of the Lord Jesus ; by whivb it yet more
 
 10 
 
 appears, that either the author of this historj hath bem rery defective, 
 who having- so often occasion to mention this, yet omiiteth so suhstanlial 
 a part of baptism, {which were to accuse the Holy Ghost, by whose 
 guidance Luke wrote it,) or else thai the Apostles did no ways un- 
 derstand that Christ, by his commission. Matt, xxviii, did enjoin 
 them such a form of Water Baptism, seeing they did not use it; and 
 therefore it is safer to cenclude, that what they did in administering 
 Water Baptism, they did not by virtue of that commission, else they 
 would have so used it; for I suppose it would be judged a great heresy 
 to administer Water Baptism without that, or only in the name of 
 Jesus, without mention of Father or Spirit, as it is expressly said they 
 did in the two places above cited. 
 
 {P) The commission Christ gave to his disciples was, to teach 
 baptizing; " but (said he) tarry ye in the city of Jerusalem, until ye 
 be endued with power from on high : '* be also said, "ye shall receive 
 power, after that the Holy Ghost is come upon you, and ye shall be 
 witnesses unto me." It appears evident, the baptism in the commission 
 relates not to John's baptism, (which they could of themselves use) 
 but to Christ's; and held forth the preaching of the gospel in the 
 spirit and power of God. Therefore the commission was given to 
 those in the primitive age, who were divinely inspired for that 
 purpose; and it unquestionably reaches to their successors in tba 
 same spirit, and to such only, to the end of the world. 
 
 Peter, relating the result of his visit to Cornelius and his com- 
 pany, says, "as 1 began to speak, the Holy Ghost fell on them as on 
 us ID the beginning ; then remembered I the word of the Lord, how 
 that he said, John indeed baptized with wattr, but ye shall be 
 baptized with the Holy Ghost." This plainly shews, that the spiritual 
 baptism of Christ accompanied their preaching; and, therefore, 
 was the baptism intended in his commission. The same Apostle wit-- 
 Dcsses more generally, that the Gospel was preached with the Holy 
 Ghost sent down from heaven. 
 
 {B) Baptizing with the Spirit, is something further than teaching 
 or informing the nnderstanding; for if. imports a reaching to, and melting 
 the heart, whereby it is turned, as well as the understanding informed. 
 
 They say Baptism, in this place, must be. understood of Water, 
 because it is the action of the Apostles ; and so cannot be the Baptism of 
 the Spirit, which is the work of ChriKt and his grace, not of mao, fcc.
 
 11 
 
 I answer, baptism willi the spirit, though not wrought without 
 Christ and bis grace, is instrumentally done by men fitted of God for 
 that purpose; and therefore no absurdity follows, that baptism with 
 the spirit should be expressed as the action of the Apostles; for 
 though it be Christ by his grace, that gives spiritual gifts, yet tha 
 Apostle, Romans i, 11, speaks of his imparting to them spiritual gifts; 
 and he tells the Corinthians that he had begotten them through the 
 Gospel, 1 Cor. iv, 15; and yet, to beget people to the faith, is the work 
 of Christ and his grace, not of men; to convert the heart, is properly 
 the work of Christ, and yet the scripture oftentimes ascribes it to men, 
 as being the instruments ; and since Paul's commission was to tura 
 people from darkness to light, (though that be not done without Christ 
 co-operating by his grace) so may also baptizing with the Spirit be 
 expressed as performable by man, as the instrument, though the work of 
 Christ's grace be needful to concur theieunto; so that it is no absurdity 
 to say, that the Apostles did administer the baptism of the Spirit. 
 
 (P) I.et such consider that God is pleased to work instrumentally 
 as well as immediately; and though in a common way of expression, 
 we may say the ministers of Christ baptize with the spirit of Christ, 
 it is no more meant that they can do it in their own wills, or by their 
 own power, than it was so intended of the primitive ministers, who 
 are said to work miracles. To the Lord alone is the power and glory of 
 all to be attributed. He is the sole effector of all good : and the best of 
 men are but his instruments, when he is pleased to make use of them. 
 
 ** Without me, (saith our Lord to his disciples) ye can do nothing :" 
 but when he had endued them with the Spirit, they ministered the 
 spirit, as well as the doctiines of Christianity ; for the true Gospel 
 ministry is not that of words only, but of words with power. 
 
 Therefore, the true ministers of the Gospel always baptizeth 
 more or less in his ministiy, according to the measure of divine influ- 
 ence upon him, who, without it, would be only as salt without savour, 
 however he might be furnished with scholastic argument and human 
 eloquence; these may entertain the head, and move the passions, which 
 is not the business of an inspired minister, but to subject them, and to 
 instruct, and quicken the soul, into an inward sense of the etfectiva 
 power and virtue of the divine life. My speech and my preaching, said 
 Paul, though a learned man, was not with enticing words of man's 
 wisdom; but in the demonstration of the Spirit and power; that your 
 faith should not stand in the wisdom cf man, but in the povper of God.
 
 12 
 
 {B) That it was a constaut practice of the Apostles, is denied ; for 
 we have shewn in the example of Paul, that it was not so ; since it 
 were most absurd to judge that he converted only those few even of the 
 church of Corinth, whom he saith he baptized; nor were it less absurd 
 to think, that that was a constant Apostolic practice, which he, who 
 was not inferior to the cliiefest of the Apostles, and who declares he 
 laboured as much as they all, rejoiceth he was so little in. 
 
 It doth not follow that they who did use water either did it by 
 virtue of that commission, or that they mistook that place; for 
 they might have done it by permission, as being in use before Christ's 
 death, and because the people, nursed up with outward ceremonies, 
 could not be weaned wholly from them. And thus they used other 
 things, as circumcision and legal purifications, which yet they had 
 no commission from Christ to do. 
 
 Although it should be granted, that for a season the Apostles 
 did so far mistake it as to judge that water belonged to the baptism, 
 (which however I find no necessity of granting) yet 1 see not that any 
 great absurdity could thence follow; for it is plain they did mistake that 
 commission, as to a main part of it, for a season, as when he bid them 
 go teach all nations, since sometime after they judged it unlawful to 
 teach the Gentiles ; yea, Peter himself scrupled it, until about seven 
 years after by a vision, he was constrained thereunto; for which, after 
 he had done it, he was, for a season, until they were better informed, 
 judged by the rest of his brethren. 
 
 Now if the education of the Apostles, as Jews, and their pro- 
 pensity to adhere and stick to the Jewish religion, did so far influence 
 them, that even after Christ's resurrection, and the pouring forth of the 
 Spirit, they could not receive nor admit of the teaching of the Gentiles, 
 though Christ in his commission to them commanded to preach to them, 
 what further absurdity were it to suppose that, through the like mistake, 
 the chiefest of them having been the disciples of John, and his baptism 
 being so much prized there among the Jews, they also took Christ's 
 Baptism, intended by him of the Spirit, to be that of Water, which 
 was John's, and accordingly practised it for a season ? It suffices as 
 that, if they were so mistaken, (though I say not that they were so) 
 they did not always remain under that mistake, else Peter would not 
 have said of the baptism which now saves, that it is not a putting away 
 of the 6Uh of the 6esb, which certainly Water Baptism is.
 
 13 
 
 They urge that Water Uaptisin is used even to lliose that had re- 
 r<-ivc(l the ft[)iiit, — that ii is positively commanded by Peter, when at 
 the house of Cornelius. 
 
 How ran Peter's rominanding- the household of Cornelitis to bo 
 baptized with water, after they iiad received the Holy Ghost, prove any 
 thing; for Water Haptisni more than the use of ciicumcision and other 
 Jeg.il riles, acknowledffcd to have been performed by him afterwards, 
 prove them necessary ? 
 
 As to these words, — and he commanded (hem to be baptized, it 
 (ieclarcth matter of fact, not of ri^ht, and amounteth to no more than 
 that Peter did, at that time, command those persons to be baptized 
 with water, which is not denied; butitsaith nothing that Peter com- 
 manded Water Baptism to be a standing and perpetual ordinance to the 
 church, neither can a command in matter of fact, to particular persons, 
 infer the thing commanded to be of general obligation to all, if it be 
 not otherwise grounded upon some positive precept. 
 
 Why doth Peter's commanding Cornelius and his household to be 
 baptized at that time, infer Water Baptism to continue, more than his 
 constraining (which is more than commanding) the Gentiles in general 
 to be circumcised, and observe the law ? 
 
 {A) The disciples being Jews, and having practised the rites and 
 ceremonies of the Jewish religion in our Saviour's life-time, while they 
 were yet in force, they were strongly attached to the use of those things 
 which they had been accustomed to. And for about 12 years, or until 
 the first council was held at Jerusalem, after our Saviour's ascension, 
 they were so far from a disuse of their old rites and ceremonies, that 
 they continued to think there could be no admission of the Gentiles 
 into Christianity, but through the pale of the Jewish church ; from which 
 opinion they not only practised Water Baptism, one of their accustomed 
 rites of induction, but taught the brethren and said, except ye be cir« 
 cumcised after the manner of Moses, ye cannot be saved. Acts xv, 1. 
 And therefore the argument, from the practice of the Apostles, both 
 before and after Christ's ascension, is as urgent for the continuance of 
 circumcision or any other of the Jewish rites, as of Water Baptism. 
 
 There was no such thing as a christian church, distinct from the 
 Jewish, for divers years after Christ's ascension; the name of cbristiAn 
 was not then in being, for the believers were first called christians at 
 Aotioch ', and the belicv«rs, at that time, were so far from being pr«-
 
 14 
 
 eelyted from Judaism, that they thought it necessary for the beliering 
 Gentiles to be proselyted to Judaism. The distinction, then, was not 
 between Jews and Christians, but betwixt believing Jews and unbeliev. 
 injj Jews; the former of whom were called brethren of I he rircuuicision. 
 and were, till about that lime, the only believers in Christ; of which 
 believers, not only then, but for a long time after, many thousands re- 
 tained their zeal for the law of Moses, and the ceremonies of that re- 
 ligion. 
 
 (5) They object, John iii, 5, except a man be born of Water and 
 of the Spirit he cannot enter into the kingdom of God. 
 
 There is no necessity to believe that our Lord Jesus spake then of 
 elementiry water : but as there is a two-fold operation of the Holy Spirit, 
 the one compared to water, which is for the washing away of the polu- 
 tioii of sins passed before conviction ; and the other to fire, for destroy- 
 ing the root of it in us, as it is prophesied of Christ. — He is like a re- 
 finer's fire, and fullers' soap ; he shall sit as a refiufr and purifier of 
 silver, &c. Again, the baptism of Christ makes thorough work : for 
 his fan is in his hand, and he will thoroughly purge his floor, and 
 gather the wheat into his garner; but he will burn up the chaff" with 
 unquenchable fire. Again, Christ said, " he that believeth on me, 
 as the Scripture hath said, out of his belly shall flow rivers of living 
 water: this spake he of the b'pirit, which they that believe on him 
 should receive." 
 
 The Spirit of Christ, by which Baptism is performed, is ex- 
 pressly called living water, by Christ himself; and the Almighty is 
 pleased to call himself the fountain of living water : and there is a bap- 
 tism, or washing [cleansing] with water, and there is a washing in the 
 blood of the Lamb of God. All which are no other than one and the 
 same thing, expressed in various terms and phrases, that is, the bap- 
 tism of the Holy Spirit of Christ, and nothing else. 
 
 The sprinkling of infants had its origin in the church of Rome; 
 they imagining children to have original sin, and that something 
 should be done to clear them of it. They thought upon water, as 
 the effectual means, which accordingly they ministered ; but afterwards 
 they declined baptism, and substituted sprinkling for it, to sickly or 
 weakly children ; and afterwards, (402) extended their new invention to 
 all children, so that water baptism was wholly dropt. They added several 
 superstitious and ridiculous actions and ceremonies ; but when the Luther-
 
 lb 
 
 ans and Episcopalians in England, reformed a little from Rome, they 
 laid aside the superstitious part, except a few things. 
 
 The command in Matt, xxviii, 19, is, " teach, baptizing." The 
 subjects, then, of Christ's Baptism, are such as have sinned, and are 
 capable of being taught or discipltrd, of believing, of repentance ; of 
 ivhich children are not capable, and therefore not included in the intent 
 and nature of the commission. Besides, sprinkling is not baptizing: 
 the Greek word, BawVi'^w, is to dip, to steep, to infuse, to tincture, 
 or as it were to impregnate one thing with the nature of another. 
 Therefore, sprinkling is no baptism. 
 
 (C) The passage in Ezek. xxxvi, 25, *' I will sprinkle clean water 
 upon you, and ye shall be clean," which is so very improperly applied by 
 some, in favour of sprinkling, is explained by the two succeeding verses: 
 ▼erse 20, *• A new spirit will I put within you ;" verse 27, " I will put 
 my Spirit within you :" where the Spirit, for its sanctifying operation, is 
 compared to water. And again, Isaiah xliv, 3, " I will pour water upon 
 bim that is thirsty, and floods upon the dry ground : I will pour my 
 Spirit upon thy seed, and my blessing upon thine offspring." Zech. 
 xiv, 18, *• And it shall be in that day, that living waters shall go out of 
 Jerusalem ;" which promise is applied by Christ. — See p. 14. Whereby 
 it appears what the Apostle means by pure water, namely, the Spirit; so 
 that the •• having our bodies washed with pure water," is the having our 
 Kves and actions cleansed by the grace or sanctifying virtue of the Holy 
 Spirit, — as the other phrase, "our hearts sprinkled from an evil con- 
 science," denotes the purification of our souls, to and upon which our 
 actions have so near a relation and dependence ; both summed up in this 
 one expression by the same Apostle, which he calls the " cleansing of 
 oorselves from all filthiness of flesh and spirit," that being " washed, sanc- 
 tified, and justified in the name of the Lord Jesus, and by the Spirit of 
 our God," we may be enabled to yield our '• members as instruments of 
 righteousness unto God," and ** glorify bim in our bodies and spirits, 
 iwbich are his." 
 
 (P) The practice of sprinkling infants, hath neither precept nor pre- 
 cedent in the New Testament : mere supposition is offered in support of it. 
 Because it is said, in the case of I.ydia, that she w^s baptized and her 
 household — and by the Apostle, I baptized also the household of Ste- 
 phanas, it is supposed there might be infants or little children in their 
 houMbolda ; from whence it is inferred, such were baptized, But could
 
 16 
 
 such improbabilities be ever so well ascertained, thej would fall verj 
 short of proving the practice a divine and perpetual institution. 
 
 If the sprinkHng or dipping of infants be considered the saving 
 baptism, or the sole means through which it is to be received, the salva- 
 tion of the child who dies before it attains the years of understanding, or 
 powers of choice, depends upon the precarious conduct of its parents, or 
 that of others, without any will, knowledge, or default of its own. 
 
 But what rational or considerate person can believe, that the just 
 Creator and kind Saviour of mankind, is so void of equity and commise- 
 ration as to suffer those innocents who die in their infancy, to fall into 
 everlasting misery for want of a ceremonial, which, if it be a duty, can- 
 not be their's, but that of their parents, or those who have the care of 
 them ? 
 
 The solemn denunciation of the great God, who affords his saving 
 grace to all men, is,— The soul that sinneth, it shall die. The son shall 
 not bear the iniquity of the father ; neither shall the father bear the ini- 
 quity of the son. The righteousness of the righteous shall be upon him ; 
 and the wickedness of the wicked shall be upon him. 
 
 The tender infant hath neither ability to receive a law nor to trans- 
 gress it, therefore it cannot be guilty of the commission of sin ; and to 
 hold it guilty because its progenitors transgressed long before it existed, 
 and that it is justly punishable merely for descending from them in the 
 state of their fallen nature, is too barbarous for truth and righteousness 
 
 to warrant. 
 
 The words of our Saviour, respecting little children, afford no 
 gronnd for infant baptism; for he declared their fitness already. 
 •• Suffer the little children to come unto me, and forbid them not; for 
 of such is the kingdom of God. Verily I say unto you, whosoever 
 shall not receive the kingdom of God as a little child, he shall not 
 enter therein.'* Had he meant to adopt and establish poedo-baptism, 
 as a standing ordinance, a fairer opportunity could hardly have oflered, 
 either to baptize the children himself, or command his disciples to da 
 it; neither of which he did, but graciously shewed his acceptance ol 
 them without it; for he took them up in bis arms, put his bands npon 
 them, and blessed them. 
 
 Lomax, Printer, Stockport..
 
 ON THE SUPPER. 
 
 The following Extracts^'^ are selected for the Inform^ 
 ation of Enquirers ; and in Vindication of the 
 Society of Friends called Quakers, for their Non-- 
 observance of the external Supper of Bread and 
 Wine ; collected from their Writings^ and those of 
 other Denominations from the earliest ages of 
 Christianity. 
 
 V^fJU dissent from the generality of christians on the 
 subjects of Water-bapiism aud the Supper, and our disuse of these 
 a»id other ceremonies, have brought upon us much censure from some 
 of our fe!!ow-chiistians\ conceiving we could not bo sincere believers 
 in Christ; but our disuse of th(>se ccremoni^is i?; so far from proceeding 
 from any inferior views of Christianity, that it arises from our very 
 liigh opinion of it; ou which c:roujid we carmot reconcile these external 
 TTt*^s tf> the great objects, and particularly to the spirituality of the 
 {josp< I dispensation. 
 
 We doubt not the sincerity and piety with which this ceremony 
 is frpquentiy administered and received;, yet we beli^^ve that the true 
 Lord's Snnp<n requires no such filemcntary medi'ims as bread and wine 
 for its participation ; but that it is the same, and the qualification to 
 receive it the same, as is pointed out by this lan^uai^e to one of the 
 churches: — " Cehold, 1 stand at the door, and knock: if auy man 
 hear my voice, and open the door, I will come in to him, and v.iil cup 
 with him, and he with me." {a) • 
 
 The experience of this inward communion, this spiritual partici- 
 pation of the Lord's Supptr, is that which we desire to promote' a mony 
 the professors of Christianity; believins:, with the Apostle, that " The 
 kingdom of God is not meat and drink ; but iio;hteoiJsnt;ss, a-'d peace, 
 and joy in the Holy Ghost. For he that in these thinn:s serveth Christ, 
 is acceptable to God and approved of men." {/;) (7') 
 
 * Each Extract has the Initial Letter of the Author's Name at the begin- 
 ning and end: viz, H. Tt'KE, R. Claridgf,, R. Barclay, W. Pkw, sn-i 
 T. Ellwood, 
 
 a Rev. iii. 90. b tlom. sir, 17, 18,
 
 The fvlhicing reply xcas given to one that wished to be ivformed 
 how this ordinance of Christ fas he culled it J had ceased, and by 
 uihut authority. • 
 
 {€) The exiernal Supper ^vas no ordinance of Christ; I mean, 
 it was no solemn institution of a standing ordinance, to be observed as 
 a necessary part of the nev/-rcvenant dispensation, by all ch)istians. 
 
 For it was the passover of the Jews, or fea&t of UDleavened 
 bread. See Mat. xxvi, 17, 30 — Mark xiv, 12, 25 — Luke xxii, 1, 20. 
 And to take off all offence at these expressions, thou mayest find, by 
 reading those places, that not only the evangelists, but Chiist liimself 
 calls it by that name : — " My time is at hand ; I will keep the passover 
 at thy house, with my disciples." («) " Where is the «^uest-chamber, 
 where I shall eat the passover with my disciples ?" {//) " With desire 
 I have desired to eat this passover with you before I suffer." (c) 
 
 Now, as it was the custom, at the c.e'ebraticn of the passover, for 
 the master of the family to take bread, and bless and break it, and 
 give it unto the rest, and likewise to take the cup and give thanks, 
 and distribute it to them ; so the very same actions are there observed 
 to be performed by Clirist :* for he took bread, and blessed it, and brake 
 it, and gave it to his disciples; and then he took the cr.p, and gave 
 thanks, and give it to them. So that, as R. Barci.ay truly notes, 
 " there can nothing farther appear in this than that Jesus Christ, who ful- 
 filled all righteousness, and also observed the Jewish feasts and customs, 
 used this also among his disciples only, that as in most other things 
 he laboured to draw their minds to a farther thing, so in the use of 
 this, he takes occasion to put them in min.! of his death and sufferings 
 which were shortly to be; v/hich he did the oftener incnlcate unto them, 
 for that they were averse to believing it." 
 
 As for these two expres^iojis, "This is my body," and ** This 
 do in remembvaiice of me;" the fust is mystical, and hath a double 
 reialion, boih to bis nalars;.! fcoJy whic'i he had from the Virgin Mary, 
 wherein he was to suffer upoa the cross for the sins of the whole 
 
 • When (be Jews celebrate the Passover at the present day, the bread is 
 still coniinyed to be bh'ssed, Jind broken, and divided, and the cup handed round 
 among the guests; and this is done whetlier they live in Asia or in Europe, or io 
 any other part of the known world. So they who profess to believe in Chrbt 
 being come, observe Ibis custom as well as the unbelieving Jews. 
 
 « Uut. xxvi, 18. > Mark xiv, 14. c Lnke xxii, 13.
 
 ^oild, and alsoio his spiritual body or flesh and blood, which, whoso 
 eateth and drinketh, halh eternal life, (a) " I am (saith he) the living 
 bread which came down Itoni heaven: if any man eat of this bread, 
 he shall live for evei ; and the bread that 1 will jjive is ray flesh, which 
 I will ijive for the life of the w<uld. For my flesh is meat indeed, and 
 my blood is drink indeed. He that eattth my flesh, and drinkelh my 
 blood, dwelleth in me, and I in him. As the living Father hath sent me, 
 and ] live by the Father ; so he that catelh me, even he shall live by me. 
 This is that bread which came down from heaven, (h) ** This do ia rc- 
 mewibrance of me," is mentioned by none of the Evangelists but 
 Luke, (r) and by him once only ; which, ihoujjh it carry the form 
 of a precept, will not make it a standing oidinance of perpetual 
 oblijjation ; for although they were commanded to do it in remembrance 
 -of iiim, yet they were not commanded to be always in the piactice of it.* 
 
 Obj.— The Apostle Paul recommendtd the observation of it to 
 the Corinthians, (r/) 
 
 ^ns, — There is a great difference between the relation of a mat- 
 ter of fact, and a positive command for practice. 'Tis the former 
 which the Apostle's words import, and not the latter. And, as R. 
 Barclay says, " those that understand the difference betwixt the nar- 
 ration of a thing and a command, cannot but see, if they will, that 
 there is no command in this place; yea, on the contrary, (ver. 25) 
 where he repeats Christ's imperative words to his Apostles, he placeth 
 them so as they import no command : — * This do ye, as oft as ye drink 
 it, in remembrance of me.' These words, as oft, import no more a 
 command, than to say, as oft as thou goest to Rome, see the Capitol, 
 will infer a command lor men to go thither." 
 
 Ohj. — But the Apostle says, " As often as ye eat this bread, 
 and drink this cup, ye do shew the Lord's death till he come;"(e} 
 therefore he doth enjoin the continual observation of it. 
 
 ^)is. — The words, as oft, Sfc. are not imperative, and therefore 
 are no command, either virtually or formally ; and the words, tii/ he 
 
 * " Christ had not then fulfilled the Law, nor put an end to the Types; so that 
 he might well permit or tell them to do this in remembrance of him, who was just 
 about to be lakea from tliem, as it was then some time before the pouring forth 
 of the Holy Ghost, before His the Comforter's second coming-, v hich those types 
 and outward ordinances pointed to, and in whiob they ended as to any necessity 
 .or obligation." 
 
 flJohnvi,54.-Avi, 51, 55,56,57,58. c Luke xtii,19. rflCor.xi ,?3.2t «6,29. 
 
 <I Got, xj.il.
 
 4 
 
 tome, a» G. VVhitjchkad haih truly observed, do limit a time for it* 
 
 discuntiiiu;^ii(;e; for, ti/l he covie, must either respect his next coming, 
 or render not only his connivi alter he is lisen, Imt his spiritiial ap- 
 pearance and n-velatinii in his saints (or true b^litvers) no coinin<^s, 
 which were absurd and anticlnistian. Dit. Gi:m,, on this pass^age, 
 says, " Why, he is with us always, to the end of the world; until 
 he come, tlierefore, is until his life apjtear in iis." So this text doth 
 not enjoin the contintial observation of it. 
 
 O'j. — But the christians were in the practice of it. 
 
 Ans. — Whit then? Practice doth not prove an institution; if 
 it did, then circumcision, vows, posilication, and other Jewis.h riles, 
 would be in force; for Paul circumcisal Timothy [a] — shore his head 
 at Cenchrea, for he had a vow [b] — and puiitied himself according to 
 the Law of Moses. (<:) Ptter cojnptHed the Gentiles to live as the 
 Jews, (f/) that is, to be circumcised, and keep the i^iosiical law. (<?) 
 The Galaiians were turned fiom the trnlh, (/) to weak and beggarly 
 elements, [g] as circumcision, (/?) and the observance of days and 
 months, and times and y^ars. (i) If every practice of the Christians, 
 that we read of in the New Testament, evtr since the pouring forth of 
 the Holy Ghost, were binding to posterity, then we ought to sell our 
 lands, houses, goods, and possessions, and have all things in comnmn, 
 for so tlie primitive beHeveis did and had, ( /) — to abstain from blood 
 and things strangled, &c. being equally prohibited by the Apostolical de- 
 cree, (/.•)— and to anoint the sick with oil, as James directs, {/) a prac- 
 tice used by the Auostlts. [m] But practice doih not prove an institu- 
 tion, nor necessarily oblige to imitation without a precept. 
 
 Kay, those who are such strenuous contenders for the necessary 
 obseivation of the external Supper, live in the omission of another 
 practice, viz. the washing of ojie another's feet, which was not only 
 used by Christ liimself alter that was ended, but also strictly coin- 
 niaiided his disciples, and his own example propounded and recom- 
 mended to them for their imitation ; the solemnity of which ceremony 
 is particularly desciibed by the Evangelist John, [n] who passeth over 
 in silence the external Supper. Can any thing be more punctually and 
 fcxactiy described — more palhelicaliy expressed, and strictly enjoined. 
 
 fl ActiXvi, 3. — Jxviii, 18. — c xxi, ^1, £5, 26. d Gal. il, 14. — « xxi, 20. 
 /Gal. iu, 1. — ^iv,9. — A V, 'J.— iiv, 10. ./Acts, Chap, ii & iv. A; Actu xt, 39. 
 iu.me* V. 14. m Mark vi. 13. n John xiii, 4, to 17.
 
 6 
 
 ifaao thU? And yet, who amonj; those that plead so eamestlj for the 
 other, are found in the practice of it ? 1 do not press it accordin^^ to 
 the strictness of the letter, btlievintjilhath a spiritual signification. (C) 
 
 (Z») li thf'y (Baptisn) and the Supptr) be expressed under the 
 name of i>ealui<^-ordinance^, as by some they are, I never could see, 
 ei I her by reason or Sciiptoje, h<»vv the title could be appropriated to 
 thetu. 
 
 We find not any ihinsj culUd the seal and pledge of our inheri- 
 tance, hut the Spirit of God: it is by that we are said to be sealed, (a) 
 (which is also termed the earnest of our inheritance) [li) and not by 
 outward water or eating- and drinkinjr ; for it is not outward washing 
 with water that niakelh the heart clean, by which men are fitted for 
 heaven, neither doth any thing that man eateth purify him or fit him 
 for heaven. 
 
 When the disciples were together, and had al! things in common, 
 ** They continued daily with one accord in the temple, and breaking 
 bread from house to house, did eat their meat with gladness and sin- 
 gleness of heart, (c) This cannot be meant of any sacramental eating 
 or leligious act of worship. 
 
 Now as the increase of disciples, and their dispersing into divers 
 places, hindered their continuance of that practice of having things in com- 
 mon, to continue their anci(-nt community, they did at certain times come 
 together, and brake bread together, (ti) Here is no mention made of 
 sacramenlai* eating. Verse 11, — " And when he liad broken bread, 
 and eaten, and talked," shews tliat it was no religious act of worship, 
 but only to eat for bodily refreshment, for which the christians used to 
 meet together some time. [B) 
 
 (C) As the bread and wine, as well as the lamb in the passover, 
 v?ere typical and fi^^uiative of Cliiisi, so of his Supper or the Loid's 
 Supper. The partaking of material bread and wine, or outward eating 
 and drinking, as in Corintliians, (e) the Apostle says is not eating the 
 Lord's Supper. lie doth not say you err in the manner of eating it, 
 but positively this is not eating the Lord's Supper; thereby determin- 
 ing against their Supper as of the Lord's appointment. But in another 
 
 • The name Sacrament, is not to be found in the Scripture; but was 
 borrowed fnim the military Oaths among the Heathens, from whom the Christians, 
 ■when they began to apostatize, did borrow many superbtitious terms and obser- 
 vations. 
 
 u Epbes. i, 14, & iv, 30. i 2 Cor. i, 22. c Acts ii, 49. d Acts xx, T. 
 
 e 1 Cor. xi, SO.
 
 6 
 
 place [a) he says, — '* I speak as to wise men ;• judge ye what I My. 
 The cup of blessin^f which we bless, is it not the communion of the 
 blood of Christ ? the bread which we break, is it not the communion 
 of the body of Christ? [b] Yes, it is: but of what body and blood of 
 Christ ? VVhy, of that which came down from heaven; and is not of 
 a perishing nature, but gives and prpserves that life which is everlast- 
 ing. Here is the supper and table of the Lord, at wliich the truly re- 
 generate, that are born again of the incorruptible seed, by the Word 
 of God which liveth and abideth for ever, sit down with Chiist,and sup 
 with him, in his kingdom; which stands not in external observation, 
 Lut in the power of the living God. 
 
 The external Supper had its cessation declared by Christ, pre- 
 sently after the celebration of it, which will appear by considering his 
 own words, as they are recorded with some little variation by three 
 of the Evangelists. '• I will not drink henceforth of this fruit of the 
 vine, until that day when 1 drink it new with you in my Father's 
 kingdom." (c) " I will drink no more of the fruit of the vine, until 
 that day that I drink it new in the kingdom of God." [d) *' I will not 
 any more eat thereof, (that is, the passover or outward supper) until 
 it be fulfilled in the kingdom of God," (e) Again, " 1 will not diink 
 of the fruit of the vine, until the kingdom of God shall come." {J") 
 So here is an annulling or abrogating of the external Supper, and 
 another, even of a divine and celestial nature, is held forth instead. (C) 
 
 (/-*) Christ also told his disciples, that he would come to them 
 
 again — that some should not taste of death till they saw him coming 
 
 in his kingdom — and that he that dwelleth with them should be in 
 
 them. 
 
 The Apostle declared, that the true believers in his day were 
 
 come to Mount Zion, and to God the Judge of all — that they were come 
 
 to Jesus, the Mediator of the New Covenant; (<,'•) and also, that they 
 
 sat in heavenly places in Christ Jesus ; {h) which must be an attainment 
 
 above signs of invisible grace, being the life and substance of religion. 
 
 They that personally enjoy their dearest friends, will not repair to 
 
 their pictures, though drawn never so luuch to the life, to quicken their 
 
 remembrance of them. (P) 
 
 • This implies, (hat there were some he could appeal to, whose religious 
 experience was such, that they were capable of understanding, not in so weak a 
 state and carnally minded as those he spoke of in 1 Cor. iii, 1, 2, 3, also xi, 18. 
 
 «1 Cor. X, 15, 16. b 1 Cor. x, 15, 16. c Mat. xxvi, 29. d Mark tiv, 24. 
 
 # Luke xxvi, 16— /v, 18. g Heb. xii, S2, 2«. A Epheg. ii, fi.
 
 (E) When Clirist said, " It is finished," and gave up the ghost, (a) 
 the veil of the temple was rent in twain, (fj] No doubt it was the inner- 
 most vti I which was rent, that which the author, to the Hebrews, calls 
 " the second veil," that which hung before " the holiest of all,'"(c) into 
 which the high priest only enten d, and that but *' once a year," (d) else 
 would not the rending of it have been of such eminent signification as it 
 was; for as that veil was a figure of the flesh of Christ which covend 
 his Godhead, so the rending of that veil now at his death did signify, 
 that, by the rending of his flesh upon the cross, " through the ollering 
 of the body of Jesus once for all," {e) we have hberty, with " boldness 
 to enter into the holiest by the blood of .Jesus, by a new and living way 
 which he hath consecrated for us, through the vtil, that is to say, his 
 flesh." {/) Of this veil, Wilson (in his Christian Dictionary, vcrfjo 
 Veil) says, " it was a very costly and precious hanging, whereby the most 
 holy place was divided and separated from the ho/i/ place, for which he 
 quotes Exodus ;" (g) then adds, " this was the veil that was rent in twain 
 at the death of Christ, to shew the determination and end of the whole 
 Levitical and Ceremonial Law; as one saith — ' In the death of Christ, all 
 the ceremonies of the law or legal services are put to an end.' " [E) 
 
 IRENiEUS, who lived in the next age after the Apostles, men- 
 tions (lib. 1, cap. 18.) christians that disused these ceremonies, saying, 
 that the mystery of the unspeakable, invisible power, ought not to be 
 performed by visible and corrupiil)le elements; nor thai incomprehensible 
 things be represented by sensible and corporeal things; but that the know- 
 ledge of the unspeakable majesty is itself perfect redemption or baptism. 
 
 IGNATIUS, about the same period says, " Ye, therefore, with 
 meekness of spirit, possess yourselves in faith, which is the flesh of the 
 Lord; in love, which is the blood of Jesus Christ." 
 
 AUGUSTINE. " Believe, and thou hast eaten. To believe in 
 him, (Christ) this is to eat the living- bread. Prepare not your mouths, 
 but your hearts." 
 
 BISHOP JEWEL, on Christ''s Expressions, " Except ye eat of 
 the flesh of the Son of Man, and drink his blood, ye have no life in 
 you," [h) says — If this be meant of sacramental eating and drinking, it 
 will follow that no man can be saved without it. But a man may be saved 
 without this sacramental eating and drinking; for John the Baptist testi- 
 
 4 John zix, 30. b Mat. xxvii, 51. c Ileb ix, 3. d Heb. iz, 7. « Ileb. z, II. 
 /Heb. X, 19, 20. ^ Ex. xxvi, 31, 32, S3. *Johnvi, 53.
 
 fieth, " He that believeth on the Son hath everlasting life." (a) And 
 Christ saith, " He that heareth my word, and believpth on him that .«ent- 
 me, hath everlasting li'"e. (A)" So that life and salvation are not tied to 
 sacramental eating and drinking; but to faith in Christ, and obedience to 
 him, which is included in all true faith. 
 
 Again, the eating and drinking that Christ speaks of, imports a mu- 
 tual inhabitation ; the communicant dwellelh in Christ, and Christ in him : 
 *' He that eateth my flesh and drinketh my blood, dwelleth in me, and I in 
 him." (c) But this cannot be said of every one that eats the outward 
 bread or drinks the outward wine. Judas ate and drank thereof, and be- 
 trayed his Master, Did he dwell in Christ, and Christ dwell in him ? 
 And yet this will follow, if Christ's words are to be understood of sacra- 
 mental eating and drinking. 
 
 B5SH0P BURNET, in his second letter to Law, says,— for even 
 they (the sacraments) are not strictly means of grace, nor does our sal- 
 vation absolutely depend upon them. 
 
 Speaking of the Supper, he says, — the effect of this prayer, (mean- 
 ing what is called the prayer of consecration) is not convertinij the bread 
 and wine into means of grace, by a human benediction. Converting is a 
 term, says he, I can never hear without fearing that by degrees the old 
 doctrine of transubstantiation is to be stolen in upon us again. There is'^ 
 no such conversion wrought by the prayer of consecration ; nor are there 
 any means of grace there, says he, but the disposition of the heart. 
 
 He adds, — Here is no immediate necessity of any minister, ard so 
 we do not find expressed any intention that there should be any. Our 
 Saviour gives no- commission to any to be such ; nor do the Apostles any 
 where intimate that there ever was any such minister of this sacrament in 
 their time ; or leave any directions, about choosing or appointing one, to 
 their followers; or appointing any themselves, for this purpose. 
 
 And, says he, far be it from me or from any christian, to take 
 upon us to judge or condemn those who, after such a measure of industry 
 in finding truth as human prudence and ordinary discretion advise them 
 to, do not and cannot satisfy themselves, that Christ has required the 
 continuance of those outward actions which he never laid any stress upon. 
 
 a John ill, 36. — 5vi, 47. — cvi,5G 
 
 Printed at the Office of J. Lomax, Stockporf.
 
 ON WORSHIP, 
 
 From H. TL'KE'S " Principles of lieligion, as professed by lite 
 Society of Christian's usually called Quakers.'^ 
 
 W E consider that Worship is an act of the Soul towards 
 God; that He is a Spirit; that the soul of man is spiritual; and 
 therefore, that in the performance of the solemn duty of worship, 
 words are not essentially necessary ; because He, who is a Spirit, 
 understands the language of the Spirit. Nevertheless, we do not 
 disapprove the use of words in our religious meetings, whether 
 in prayer, praises, or in the exercise of gospel ministry, when 
 they are delivered under the influence of the Holy Spirit, which 
 alone can, as we apprehend, rightly qualify for the performance of 
 these important services. Hence, when we come to our places^ of reli- 
 gious worship, we think it right to sit down in silence, and wait therein 
 upon God, for the assistance of that Spirit which helpeth our infir- 
 mities, and without which we know not what to pray for as we 
 ought. Here we may be favoured, at times, to feel the Spirit it- 
 self making intercession for us, under the iniluence of which, we 
 believe, a secret aspiration will ascend with more acceptance before 
 the Father of spirits, than any form of words which may be pre- 
 pared for us, or that does not arise from a heart thus qualified for 
 verbal expression. 
 
 Holding our meetings under these impressions, it very fre- 
 quently happens that they are continued throughout in silence ; a 
 state which, when attended with a right exercise of mind, we con- 
 sider as best adapted to the performance of the solemn duty of 
 divine worship : for here, every individual who feels his own con- 
 dition and necessities, can secretly pour out his soul unto God, 
 without distraction or interruption ; and here also, we can freely 
 partake of those divine influences upon the mind, which, when 
 mercifully afforded, constitute the highest enjoyment of man upon 
 earth. 
 
 But we are sensible that these effects are not always experienced 
 in our religious meetings. We fear that some who attend them, 
 have not their minds rightly exercised : we know that divine good 
 is not at our command ; and we believe, that the sensible enjoy- 
 ment of it is often withheld for a Beason, and sometimes for a long
 
 season, from the truly exercised mind: — " Verily, thou art a God 
 that hidest thyself, God of Israel, the Saviour."* But, even io 
 this situation, we think it much safer to wait in a state of passive 
 silence, than, by the activity of the creature, to rush unprepared 
 into those external acts of devotion, which we believe are no further 
 acceptable, than as they come from a heart rightly prepared to 
 offer them. A state of humble, silent waiting and dependence on 
 olivine help, k sx) adapted to the relation in which man standi to 
 feis Creator, that we believe it peculiarly likely to meet with divine 
 acceptance and regard: — " Blessed are those servants, whom the 
 Lord, when he cometh, shall find watching."f But to those who 
 do not patiently abide in this state of mind, a very different con- 
 sequence is shewn to result: — " Beliold, all ye that kindle a fire, 
 that compass yourselves about with sparks, walk in the light of 
 your fire, and in the sparks that ye have kindled. This shall ye 
 have of mine hand ; ye shall lie down in sorrow." J And we ought 
 by no means to forget the consequence under the law, of offering 
 strange fire to the Lord.§ 
 
 We consider it an indispensable duty, publicly to meet together 
 for the worship of God, and "not to forsake the assembling of our- 
 selves together, as the manner of some is."|| It is both a reason- 
 able and a beneficial duty : reasonable, because it is a public ac- 
 knowledgment of our dependence on the Supreme Being; and bene- 
 ficial, because we may, if rightly exercised in our minds, be fa- 
 voured to draw nigh unto God, by the spirit of his Son; and thus 
 experience that communion which is with the Father, and with his 
 Son Christ Jesus ; and which the true christian travellers also have 
 one with another in Him. 
 
 Many, therefore, we conceive, are the advantages which result 
 from silent worship. It enables a number of christians to meet toge- 
 ther for the performance of this important duty, without depending on 
 man to assist them therein — a dependence which deprives numbers of 
 publicly discharging this duty even once in the week. It also pre- 
 serves from the dangerous situation of drawing nigh unto God with the 
 mouth, and honouring him with the hps, whilst the heart is far from 
 him. Christ saith, " The hour cometh, and now is, when the true 
 worshippers shall worship the Father in spirit and in truth, for the 
 Father seeketh such to worship him." 51 
 
 • Isaiah xlv, 15. + Luke xii, 3T. J Ijaiah 1, 11. § L«vitlcus %, I <• S. 
 H Hebrews x. 25. S Jobn iv, 28.
 
 R. BARCLAY and OTHERS, ON WORSHIP. 
 
 THE law and rule of the old covenant given to tlie Jews was 
 outward, written in tables of stone and parchment. But the law 
 of the new covenant is inward and perpetual, written in the heart. 
 
 The worship of the Jews was outward and carnal, limited to 
 set times, places, and persons, and performed according^ to set pre- 
 scribed forms and observations. But the worship of the new cove- 
 nant is neither limited to time, place, nor person, but is performed 
 in the spirit and in truth, and it is not acted according to set forms 
 and prescriptions, but as the Spirit of God immediately actuates, 
 moves, and leads, whether it be to preach, pray, or sing. 
 
 Wherefore, the time appointed of God being come, wherein by 
 Jesus Christ he hath been pleased to restore the true spiritual wor- 
 ship, and the outward form of worship, which was appointed by 
 God to the Jews, and whereof the manner and time of its perform- 
 ance was particularly determined by God himself, being come to an 
 end, we find that Jesus Christ, the author of the christian religion, 
 prescribes no set form of worship to bis children, under the more 
 pure administration of the new covenant, save that he only tells 
 them, That the Worship now to be performed is spiritual, and in the 
 Spirit. And it is especially to be observed, that in the whole New 
 Testament there is no order nor command given in this thing, but 
 to follow the revelation of the Spirit, save only that general one of 
 meeting together; a thing dearly owned and diligently practised 
 by us. 
 
 Since we are commanded to wait upon God diligently, and in 
 so doing it is promised that our strength shall be renewed, this 
 waiting cannot be performed but by a silence or cessation of the na- 
 tural part on our side, since God manifests himself not to the out- 
 ward man or senses, so much as to the inward, to wit, to the soul 
 and spirit. 
 
 If the soul be still thinking and working in her own will, and 
 busily exercised in her own imaginations, though the matters as in 
 themselves may be good concerning God, yet thereby she incapaci- 
 tates herself from discerning the still small voire of the Spirit, and 
 ■0 hurts herself greatly, in that she neglects her chief business of 
 waiting upon the Lord.
 
 Many are the blessed experiences which 1 could relate of this 
 silence and manner of worship, yet I do not so much commend and 
 speak of silence as if we had bound ourselves by any law to exclude 
 prayer or preaching ; for as our worship consisteth not in words, so 
 neither in silence, but in an holy dependence of mind upon God, from 
 which dependence, silence necessarily follows in the first place, until 
 words can be brought forth which are from God's Spirit. 
 
 WILLIAM LAW says, much speaking, or delight in it, will be 
 often no small hinderance of that good which we can only have from 
 hearing what the spirit and voice of God says speaking within us. 
 This is not enough known by religious persons : they rejoice in kind- 
 ling a fire of their own, and delight too much in hearing their own 
 voice ; and so loose the inward unction from above, which can alone 
 ncw-create their hearts. 
 
 To speak with the tongues of Men or Angels, on religious mat- 
 ters, is a much less thing than to know how to stay the mind upon 
 God, and abide witliin the closets of our own hearts, observing, loving, 
 adoring, and obeying his holy power vrithin us. Rhetoric and fine 
 language about the things of the spirit, is a vainer babble than in other 
 matters ; and he that thinks to grow in true goodness by heaiing or 
 speaking flaming words, or striking expressions, may have a great 
 deal of talk, but will have little of his conversation in heaven. 
 
 WILLIAM PENN'S Advice to his Children. Love silence, 
 
 even in the mind ; for thoughts are to that, as words to the body, 
 troublesome : much speaking, as much thinking, spends ; and in 
 many thoughts, as well as words, there is sin. True silence is the 
 rest of the mind ; and is to the spirit what sleep is to the body, 
 nourishment and refreshment. 
 
 JOHN WOOLMAN says, worship in silence hath often been 
 refreshing to my mind. In pure silent worship, we dwell under the 
 holy anointing, and feel Christ to be our shepherd. Here the best of 
 teachers ministers to the several conditions of his flock ; and the soul 
 receives immediately, from the divine fountain, that with which it is 
 nourished. 
 
 Loniax, Printer, Stockport.
 
 K. BARCLAY ON PRAYER. 
 
 We freely confess that prayer is both very profitable, and a ne- 
 cessary duty commanded, and fit to be practised frequently by all 
 christians: but as we can do nothings without Christ, so neither can 
 we pray without the concurrence and assistance of his Spirit. But 
 let it be considered, first, that prayer is two-fold, inward and out- 
 ward. Inward prayer is that secret turnings of the mind towards 
 God, whereby, be^ng secretly touched and awakened by the light 
 of Christ in the conscience, and so bowed down under a sense of 
 its iniquities, unworthiness, and misery, it looks up to God, and 
 under the influence of his Spirit, is constantly breathing forth some 
 secret desires and aspirations towards him. It is in this sense that 
 we are so frequently, in Scripture, commanded to pray continually,* 
 which cannot be understood (»f outward prayer, because it were im- 
 possible that men should be always on their knees, expressing words 
 of prayer; and this would hinder them from the exercise of those 
 duties no less positively commanded. Outward prayer is when the 
 spirit, being- thus in the exercise of inward retirement, and feeling 
 the breathing of the Spirit of God to arise powerfully in the soul, 
 receives strength and liberty, by a superadded influence of the 
 Spirit, to bring forth words, and that either in public assemblies or 
 in private, or at meat, &c. 
 
 But because this outward prayer depends upon the inward, and 
 cannot be acceptably performed but as attended with a superadded 
 influence of the Spirit, therefore, we cannot fix the set times to pray 
 outwardly, so as to lay a necessity to speak words at such and such 
 times, whether we feel this heavenly influence and assistance or not; 
 for that, we judge, would be tempting God, and coming before 
 him without due preparation. We think it fit for us to present our- 
 selves before him by this inward retirement of the mind, and so to 
 proceed further as his Spirit shall help us and draw us thereunto : 
 and we find that the Lord accepts of this, yea, and seeth meet some- 
 times to exercise us in this silent waiting for the trial of our patience, 
 without allowing us to speak further, that he may teach us not fo 
 rely on outward performances, or satisfy ourselves, (as too many do) 
 with the saying of our prayers; and that our dependence upon him 
 may be the more firm and constant, to wait for the holding out of 
 his sceptre, and for his allowance to draw near unto him, with 
 greater freedom and enlargement of spirit upon ou r hearts towards him. 
 * Luke zriii, I. 1 Thes. t, 17. Ephes. vi, 18. Lnke xxi, 96.
 
 The necessity of the Spirit's influciioe and 'concurrence, appear* 
 abundantly from that of the Apostle Paul: — " Likewise the Spirt 
 alfio helpeth our infirmities: for we know not what we should pray 
 fo-- as we ought : but the Spirit itself niaketh intercession for us 
 with groanine^s which cannot be uttered. And he that searchetli th« 
 hearts knoweth what is the mind of the Spirit, because he maketh 
 inteicession for the saints according to the will of God."* Which 
 first holds forth the incapacity of men, as of themselves, to pr.-iy or 
 call upon God in their own wills, even such as have n^reived the 
 faith of Christ, and are in measure sanctified by it, as was the 
 church of Rome, to which the Aposile then wrote. Secondly, it 
 holds forth that which can only help and af-sist men to pray, to wit, 
 the Spirit, as that without which they cannot do it acceptably \n 
 God, nor beneficially to their own souls. Thirdly, the manner and 
 way of the Spirit's intercession, with sighs and groans which are 
 unutterable. And fourthly, that God receiveth graciously the 
 prayers of such as are presented and offered unto himself by the 
 Spirit, knowing it to be according to his will. Now it cannot be 
 conceived but this order of prayer, thus asserted by tlie Apostle, 
 is most consistent with those other testimonies of Scripture, com- 
 mending and recommending to us the use of prayer. From which 1 
 thus argue : 
 
 If any man know not how to pray, neither can do it without 
 the help of the Spirit, then it is to no purpose for him, but altoge* 
 ther unprofitable, to pray without it. 
 
 This necessity of the Spirit to true prayer, appears from Ephs.f 
 and Jude,J where the Apostle commands us to pray always in the 
 Spirit, and watching thereunto; which is as much as if he had said, 
 that we were never to pray without the Spirit, or watching thereun- 
 to. And Jude shewetb that such piayers as are in the Holy Ghost 
 only, tend to the building up of ourselves in our most holy faith. 
 
 The Apostle Paul sailh expressly, " That no man can say 
 that Jesus is the Lord, but by the Holy Ghost."§ If, then, Jesus 
 rannot be thus rightly named but by the Holy Ghost, far less can he 
 be acceptably called upon. Hence, the same Apostle f)ectares,|I 
 that he will pray with the Spirit, &c. A clear evidence that it was 
 not his m«;thod to pray without it. 
 
 • llo.n »iii,,26. '2T. + KpltHK vi,IS. + Jiiilr '•iO. <, I C.r. xii, ,T. || 1 Cor. xiv, 15.
 
 M. GUION ON PRAYER. 
 
 ^» »■ 
 
 Give yourself to God, with your whole heart ; love him above 
 all things; see that his will governs all your actions. Accustom 
 yourself to retire within yourself, where God is always preseut: 
 strive to preserve this divine presence. Enter often within yourself, 
 to speak to God and to hear him. Sit sometimes, as Mary did, at 
 the feet of Jesus. God loves the language of the heart, abundantly 
 more than that of the mouth, or the reasoning of the mind. Con- 
 tinue in faith, in humility, in a dependence on God ; and, above all, 
 in charity, and you will run well. 
 
 Never omit (without some indispensable necessity) a day with- 
 out silent prayer, and a little reading, for 'tis very essential. 'Tis 
 that which must soften your heart, and take away its hardness and 
 inflexibility. The hardest wax will ratit before the fire; and the 
 sun-beams discover a thousand little motes and atoms which we see 
 not without it : and when it discovers, we see it moves and stirs 
 them ; and what before seemed pure and clean, we discern to be full 
 of dust and motes. So a frequent exposing ourselves before the Sun 
 of Righteousness, makes us see our imperfections and failings; and 
 this sight by how much it is advantageous above all that any crea- 
 ture can afford us, by so much it is more effectual, and destroys, 
 by little and little, what it shews us in the gross, which is what all 
 men put together cannot do, either by their knowledge or pains and 
 end«avours. They may just touch the surface of it, but cannot re- 
 move it. This makes the necessity of silent prayer, in what state 
 or condition soever wc be ; and 'tis the very essential of a spiritual 
 life. 
 
 1 never approved of those, who, under pretence of advancement 
 in grace, neglect silent prayer; but have looked upon it as one of 
 the most dangerous snares of the enemy. And 'tis for want of this 
 inward retirement and prayer, that our lives are so imperfect, and 
 that we are neither penetrated nor warmed with the divine light of 
 truth, Christ the Light. The less we practise silent prayer, the leu 
 desire we have for it ; for finding our minds set upon outward things, 
 we contract at last such a habit, that 'tis very hard to turn our 
 minds inward. 1 earnestly beseech you to make trial of what I tell 
 you, and you will find your account in it.
 
 On PRAYi^tl, by J. MONTGOMERY. 
 
 Prayer is the soul's sincere desire, 
 
 Utter'd or unexpress'd ; 
 The motion of a hidden fire. 
 
 That trembles in the breast. 
 
 Prayer is the burden of a sigh, 
 
 The falling of a tear. 
 The upward glancing of an eye, 
 
 When none but God is near. 
 
 Prayer is the simplest form of speech 
 
 That infant-lips can try ; 
 Prayer the sublimest strains that reach 
 
 The Majesty on high ! 
 
 Prayer is the christian's vital breath — 
 
 The christian's native air; 
 His vpatch-word at the gates of death : 
 
 Reenters heaven with prayer! 
 
 Prayer is the sinner's contrite voice. 
 
 Returning from his ways ; 
 While angels in their songs rejoice. 
 
 And cry — ** Behold he prays !" 
 
 In prayer, on earth, the saints are cue — 
 
 In word, in deed, in mind : 
 While with the Father and the Son, 
 
 Sweet fellowship they find. 
 
 Nor prayer is made on earth alone ; 
 
 The Holy Spirit pleads ! 
 And Jesus, on the Eternal Throne, 
 
 For sinners intercedes ! 
 
 Oh Thou ! by whom we come to (iod ! 
 
 The Life, the Truth, the Way, 
 The path of prayer thyself hast trod: 
 
 Lord, teach us how to pray ! 
 
 PriHttd at the Office of J. Lomax, Great VnderhanJt, Stockport.
 
 AN 
 
 EPISTLE, 
 
 CONTAINING 
 
 A SALUTATION TO ALL FAITHFUL FRIENDS, 
 A REPROOF TO THE UNFAITHFULj 
 
 AND 
 
 A VISITATION TO THE INQUIRING, 
 
 IN A 
 
 SOLEMN FAREWEL 
 
 TO THEM ALL IN THE LAND 01 MY NATIVITY. 
 
 By WILLIAM PENN. 
 
 LONDON: 
 
 PRINTED AND SOLD BY 
 
 JAMES PHILLIPS and SON, 
 
 C£ORC£ YARD, 
 LOMBARD STREIT^ 
 
 1799.
 
 A Salutation to the Faithful, 
 
 Ye are beloved of me above all the Tons 
 and daughters of men, who have received 
 and bowed to the blefled appearance of the 
 Lord Jefus Chrift in your hearts, and that 
 have not counted any thing dear for the 
 teftimony of his crofs and gofpel, but have 
 unfeignedly loved and obeyed his light 
 within, and not been afraid to confefs it 
 without : you that have not been offended 
 in him, though the world hath not received 
 him, but bitterly mocked and perfecuted 
 his faving appearance ; t© you doth my 
 
 A 2
 
 ( 4 ) 
 
 foul reach, in the love which many waters 
 cannot quench, nor time nor diftance wear 
 away, befeeching the God and Father of 
 our Lord Jefus Chrift, to be with you, and 
 blefs you with his abundant goodnefs and 
 mercy. Oh, Friends ! go on, you are 
 called to an high and heavenly calling, the 
 trumpet hath given you a certain found ; 
 follow your captain, be valiant, fight the 
 good fight of faith, lay hold on eternal 
 life, that you may finifh your courfe with 
 joy; a crown is at the end, a diadem that 
 will never fade away, the reward of the 
 righteous at the end of all his troubles. 
 
 Dear Friends, love the truth in your 
 hearts, be inward to the Lord, that you 
 may grow in the life and wifdom of it ; 
 and keep all your meetings in the faith and 
 power of God ; and love and honour the 
 brethren that labour in word and dodtririe : 
 be diligent in his work, and that will make 
 you rich in the heavens that will never
 
 ( 5 ) 
 
 pafs away. Have a godly care over your 
 children and families, and let your conver- 
 fation be In heaven, and the earth under 
 your feet. Oh ! ye that received the Truth 
 for the truth's fake, who have loved it 
 above all, and for it left all, that being 
 tried, fainted nor, but endured ; and vv^ho 
 to this day have not fought yourfelves, but 
 the Lord, and have counted nothing dear, 
 that you might lift up his name amongfl 
 men : who being reviled, have blefTed ; and 
 being perfecuted, have fufFered ; and being 
 defamed, have yet entreated ; and are to 
 this day tempted, buffeted, and accounted 
 by too many as the offscouring of the land; 
 be not difcomforted, but gird up the loins 
 of your minds, be fober, watch, pray and 
 hope to the end ; for through many tribu- 
 lations are we to enter the reft and city of 
 God. And yet, what if I iliould fay, that 
 the days of forrow and fighing will even 
 here have an end ; and that the peace, 
 
 A 3
 
 ( 6 ) 
 
 righteoufnefs and glory of the latter day^ 
 are juft at the door ! Beloved friends, as 
 clay is in the hands of the potter, fo let us 
 be in the hands of our God, fo will he ma- 
 nifeft himfelf through us, and confound 
 the wifdom and oppofition of this world. 
 Nothing can hurt us but our own unfaith- 
 fulnefs ; for the God that hath called us, i$ 
 all-powerful, all-knowing, and all-prefent, 
 and hath given to us that believe, the wit- 
 nefs in ourfelves, which is the unerring 
 way of the Lord ; fo that our religion i$ 
 of Emanuel, God with us, who hath the 
 words of eternal life. He that cured the 
 ruler's fon by his Divine pretence in hi? 
 bodily abfence, he alfo is prefent with us 
 in fpirit, in the fire, in the water, by fea, and 
 by land, he w^orketh wonders upon both, 
 who is glorious in holinefs, and fearful in 
 praifes, in the congregations of his child- 
 ren : in him I love you, in him I falute 
 you, and m him I dearly bid you all fare-
 
 ( 7 ) 
 
 wel. His grace, mercy and peace be with 
 you all, and the bleflings of his life and 
 prefence for ever reft upon you. Amen. 
 
 Your faithful friend and brother, 
 
 WILLIAM PENN. 
 
 A Reproof to the UnfaithfuL 
 
 HOW long fhall the fpirit of the Lord 
 ftrive with you, O ye carelefs and unfaith- 
 ful ones! who are convinced of the truth 
 of God, and come to meetings, confefs to 
 the teftlmony, and profefs it in the world, 
 and are yet unfandtified and unregenerated, 
 and fo have no part nor lot in this blefled 
 matter of life eternal ! What can you hope 
 for from the hand of the Lord at the hour 
 of your death and day of your judgment \ 
 Will not God remember unto you the day 
 
 A 4
 
 ( 8 ) 
 
 of your vifitation, his ftrivings, his wait- 
 ings, his long fufFering; how often he 
 would have gathered you, that you might 
 have inherited fubftance ? Awake, awake, 
 ye fenfual, ye earthly-minded profeflbrs of 
 the truth, that Chrift Jefus may give you 
 life ! for I may fay with the apoftle, and 
 that weeping too, there are too many un- 
 worthy of the great favour and mercy of 
 God in this day who under all their pre- 
 tences to religion, walk in the way of 
 thofe, whofe god is their belly, who glory 
 in their fhame, &c. who mind earthly 
 things, purfuing uncertain riches, and truft- 
 ing in their ftore ; if redeemed from fcan- 
 dalous things, yet abounding too much in 
 more hidden evils, envy, covetoufnefs, 
 high-mindcdnefs, meddling in other folks 
 matters, out of the watch, out of the crofs 
 that crucifietli the flefh, vet delivers the 
 fpirit to ferve God in the newnefs of life. 
 Oh ! as one knowing the terrors of the
 
 ( 9 ) 
 
 Lord, let me perfuade you, while it is to 
 day, to hear his voice, his living word, 
 that cleanfes the young man's way 3 and 
 believe in the light whilft you have the 
 light, that you alfo may be the children of 
 the light, in which the nations of them 
 that are faved muft walk, left it pafs away 
 from you, and the night overtake you, 
 in which the works of peace cannot be 
 wrought. O friends ! your doom will be 
 moft difmal, your end the moft terrible of 
 all others, that are called, and would not 
 make your calling fure, that knew the Maf- 
 ter's will, and would not do it : will not 
 he make fuch of the fynagogue of Satan, 
 who are not Jews inward, neither of that 
 circumcifion that is of the fpirit in the 
 heart and ear, whofe praife is not of men, 
 but of God ? For it is juft with God, to 
 give fuch up to ftrong delufions, and to 
 commit fin with greedineis, who hold the 
 truth in unrighteoufuefs, and profefs it in
 
 ( 10 ) 
 
 their own fpirits, not in the Spirit and 
 power of God ; whofe tongues are their 
 own, whofe wills and affedions are their 
 own, and under the profeffion of Truth, 
 can give them their fv/ing. Such as thefe 
 become the fubje£ts of Satan's devices, and 
 too often by a loofe converfation, or high- 
 mindednefs and unfubjedlednefs, caufe grief, 
 and give great trouble to the churches of 
 Chrift : for many may never leave the pro- 
 feffion of Truth, that yet may be troublers 
 of the peace of Jerufalem here, and veflels 
 of wrath hereafter. Be therefore warned, 
 ye foolifh virgins, ye vain profeiTors of the 
 Truth ! In the fear and dread of God, I 
 fend this caution to you, that ye may re- 
 pent, and do your firft works ; elfe be af- 
 fured, that in the day of his winnowing, 
 you fhall go to the chaff, and the wind of 
 his fury fhall drive you from the joy of his 
 prefence for ever : therefore receive my 
 ccunfel in the love of God i be faithful to
 
 ( " ) 
 
 liis truth, wait and watch in it, that you 
 may be delivered in the hour of temptation: 
 it will tie your tongues, limit your defires, 
 bound your affedions, order all your fteps 
 aright: it will make you humble, fo God 
 will teach you ; and meek, fo will he guide 
 yoH in judgment, and clothe you with fal- 
 vation. I have a travail upon my foul, 
 and my fpirit is pained for you ! I would 
 have nothing loft, but the fon of perdition : 
 I would have you all gathered, and nothing 
 caft away that is called of God ; yea, a 
 greater than all would have all come to the 
 knowledge of the Truth, as it is in Jefus, 
 and be faved. This I fend you as a fare- 
 wel to you, in the name and power of the 
 God of my falvation, and in fo doing am 
 I clear of you all. 
 
 Your true friend, 
 
 WILLIAM PENN.
 
 ( 12 ) 
 
 A Vijitation to the Inquiring, 
 
 YE are the workmanihip of God as well 
 as I, and he hath made us for an end of 
 glory to himfelf ; let us fee, fearch and try, 
 how we anfwer it. Ye have fouls as well 
 as I, and you muft give an account as well 
 as I ; for we muft all die and come to 
 judgment. Turn in therefore, and fee how 
 it ftandeth betwixt you and your judge; 
 for by Jefus Chrift, the light of the world, 
 will God judge all men. Therefore with 
 the light of Chrift, which is within you^ 
 judge yourfelves, that you may not be 
 judged. Put away the evil of your doings; 
 love the light, come to it, walk in it, and 
 it will give you a fight of the fpirit of this 
 world, and the fruits of it, from the Spirit 
 of God, and the fruits thereof j by which
 
 ( >3 ) 
 
 you will receive an underftanding of him 
 that is true, whom if ye receive, you fhall 
 live in him that is true, and he will give 
 you power to become the children of God, 
 born not of flefh and blood, but of the 
 incorruptible feed, word and will of God. 
 O hear his voice, that you may be his 
 fheep ; let him go before you, and do you 
 follow him, and he will give unto you 
 eternal life. O ye hungry and thirfty 
 ones, that want, feek and cry for eter- 
 nal life ! it is his light within that reveals 
 life and immortality ! And if it fhould be 
 faid. Can any good come out of Nazareth? 
 Can fuch a day of fmall things bring fal- 
 vation ? I fay. Oh, come and fee ; for we 
 who have believed, have feen his glory to 
 be that of the only begotten of the Father, 
 full of grace, and full of truth : he is the 
 good Samaritan, the phyfician of value ; he 
 cureth our difeafes, he healeth our breaches, 
 he leads us in the ways of pleafantnefs,
 
 ( H ) 
 
 ^nd in the paths of peace ; there are riches 
 in his reproaches, and a crown in his crofs. 
 Remember who defired eternal life, and 
 what hindered ! Therefore give up all 
 when he calls, and follow him fully. Out 
 of him the enemy is too ftrong for you, 
 but in him you are too ftrong for the 
 enemy ; therefore wait in the light of 
 Chrift, and watch againil him : this is 
 painful to flefh and blood, which muft not 
 inherit the kingdom ; but it brings the foul 
 into the liberty of the fons of God, where 
 the peace of God, and the joy of his fal- 
 vation flow, as a pure river that is never 
 dry. Oh ! that you may have eternal life, 
 that you may not mil's of your defire 
 through the fubtle working of the enemy 
 of your fouls, that feeks to divert you 
 from the right way of God by many Hum- 
 bling blocks ; but be not offended in him, 
 that he may blefs you : and remember, 
 that all things are poffible with him with
 
 ( 15 ) 
 
 whom we have to do ; for all power in 
 heaven and earth is given him that, hath 
 enlightened you : therefore do not mur- 
 mur, do not defpond, do not prefume, but 
 hearken to his voice, in whom the prince 
 of this world hath no part, and he will 
 give you power to refift him : and re- 
 member, that to them that overcome, fhall 
 be given a new name, and they Ihall have 
 right to eat of the tree of life, that ftands 
 in the midft of the paradife of God. My 
 God fhed abroad his love abundantly in 
 your hearts, to the love and obedience of 
 the Truth, that you may all be faved in 
 the day of the Lord, in whofe vifiting love 
 I bid you all farewel. 
 
 Your well-wilhing friend, 
 
 WILLIAM PENN. 
 
 From the Downs, 
 the 30th of the Sixth month, 1682. 
 
 THE END.
 
 AN ADDRESS, &c.' 
 
 Dear Friends, 
 
 1 HE time in which we live is an important one— 
 a time of extraordinary events ; for we see, that Kings are 
 dethroned, and set up — that towns and countries are laid 
 waste — thousands, and tens of thousands, of our feilovv- 
 creatures are slain by war, and thus is evil heaped upon 
 evil ; yet under all this tremendous accumulation of dis- 
 tress, we may, on the other hand, see that much good is 
 stirring, as though the Lord, who can turn all the ways of 
 men to the eft'ecting of his own purposes, was bringing 
 about some great work in the earth. With respect to 
 Africa, deeplij injured Africa ! the traffic in our fellow men 
 is, by our own countr}^ and some others, honourably 
 abolished ; and strong measures, in our own, are adopted 
 to guard with vigilance against any infringement of tne 
 laws, that have been enacted for this purpose : to repair 
 her wrongs, the blessings of civilization are offered ; and, 
 I trust, the still greater blessing of the Gospel, will, ere 
 long, be conveyed to that vast Continent, {a) 
 
 In the East, the minds of many (even of the heathen) 
 appear to be favoured with a ray of Gospel light, and that 
 
 * This Address was printed for distribution amongst those only for whom 
 it was originally designed; but some spare copies j^etting more distantly 
 spread, it lias been suggested to the Author, from different quarters, to 
 have it reprinted for more general circulation, to which, after making a few 
 slight alterations, he has consented. .., Editor. 
 
 A2
 
 this may be more extensively diffused, the Holy Scrif- 
 TL'RES are now spreading there, in a manner totally 
 unprecedented. 
 
 In many other parts of the world, the general circula- 
 tion of the Scriptures is fast taking ]:)lace. 
 
 Education likewise, as a handmaid to religion, is, in this 
 an*' some other countries, in an extraordinary manner 
 offered and offering to all descriptions among the poor. 
 
 Even the seduced and abandoned are not forgotten : 
 proper receptacles are open for the penitent^ where, 
 comfortably provided for, they may consider their ways, 
 forsake their vices, and sin no more ; and thus, from 
 being a pest to society, may come to increase its com^ 
 forts; and of sinners to be made saints, {b) 
 
 Nor is this all, the poor Jews, the Israel of God, once 
 the most highly favoured people under Heaven, but who, 
 from rebellion to their God, were dispersed over all na- 
 tions, and suffered to become the most degraded, the 
 most vilified, on the whole earth, these are remembered ; 
 and it seems as if the time, '^ the set time"* may be ap- 
 proaching, when the God of mercy will turn the capti- 
 vity of his once chosen people, and, agreeably to the 
 declaration of his inspired prophet, " Pass by the trans- 
 «' gressions of the remnant of his heritage ; [for] he re- 
 *' laineth not his anger for ever, because he delighteth 
 «' in mercy. He will turn again, he will have compassion 
 "upon them, he will subdue their iniquities, and will 
 *-cast all their sins into the depths of the sea. Thou 
 ''wilt perform the truth to .Jacob, and the mercy to 
 ** Abraham, which thou hast sworn unto their fathers, 
 «' from the days of old !"t (f) 
 
 Well, my dear friends, it is not to be supposed we are 
 to be merely observers of these doings ; but, as we can-. 
 
 ■* PsA. cii. 13< ■'• >IICAH. vii. IS.
 
 not but mourn for the evil which exists, so we may re- 
 joice in the good which appears, and take a part therein; 
 let us consider what part ; and, the more readily to de- 
 termine this, let us seriously contemplate the wonderful 
 manner in which we were raised up to be a people, by the 
 power of God ; and though trampled upon, sorely per- 
 secuted, and greatly despised for a season, tiiis people 
 hath tlie Lord made to stand upon their feet ; he hath 
 honoured them, and made them honourable amongst 
 men, even the great men of the earth : but let not this 
 become a snare to us, for remember, that it was, " When 
 " Ephraim spake trembling, he exalted jiimself in Israel, 
 '' but when he offended in Baal, he died."* 
 
 Persuaded I am, that we were raised up, as was Israel 
 of old, for a purpose of God's glory, not merely lo favou|i 
 us, but for the promotion of the great cause of truth in 
 the world. That, for this end, God was pleased to call 
 us, and separate us as a people ; to give us testimonies 
 to bear for his name's sake, as he gave statutes and laws 
 to Israel — testimonies, that manifest the holy simplicity 
 of the Gospel of Jesus Christ — 3'et, how are some of 
 these testimonies slighted, and accounted as no holy 
 thing. Look at them, I beseech you, such of you as are 
 casting some of them behind your backs, and, in the 
 language of your conduct, proclaiming, " We will eat our 
 " own bread and wear our own apparel, only let us be 
 " called by thy name, to take away our reproach."t 
 Trivial as you may deem some of these testimonies, 
 saying in your hearts, and perhaps with your tongues, 
 there is nothing in the plain language, nor does religion 
 consist in dress, &c.— 1 say, lightly as you may esteem 
 these things, I consider them as part of our testimonies 
 
 * HosEAxiii. 1. t I?A. iv. 1.
 
 6 
 
 tor God, as marks of Christian simplicity, and a gracious 
 means of our preservation. And, I firmly believe, when 
 men have wearied themselves with the signs and ceremo- 
 nials of religion, they will come to see the Quakers (as 
 we are called) have not been following an ignis f at uus, 
 nor any " cunningly devised fables,"* but that we are a 
 people designed by Almighty God, to hold forth the 
 primeval simplicity of the Gospel, devoid of unessential 
 forms and ceremonies, and a ministry free as that light 
 from whence all true ministry cometh. If then, my 
 friends, we believe these to be some of the purposes 
 designed by the Almighty in gathering us to be a 
 people, let us, each, examine whether, by our individual 
 conduct, we are promoting the Lord's design concerning 
 us, or whether our unfaithfulness does not retard, or tend 
 to frustrate the same. This is worthy of the serious 
 consideration of every one of us. It is not, my friends, 
 barely doing good in our own way and wiil, that will 
 suffice, but it is doing that good which the Lord requires 
 of us, and wider his influence, 
 
 I sec danger for us as a society in this day — for dan- 
 ger ever awaits the Christian traveller : Satan, his decla- 
 red enemy, accommodates himself to every situation, 
 and every circumstance ; he well enough knows the 
 signs of the times, to ensnare the unguarded ; even the 
 best disposed are not safe without being watchful — for 
 arc we not told, " Satan is transformed into an Angel of 
 '•' light f't Therefore, though the various schemes now 
 on foot for good, and doing good, are many of them 
 Liglily praiseworthy, it does not appear to me safe for us 
 to rush into them hastily, or engage therein without due 
 consideration whereunto u-e may be led. Our hearts 
 maj' glow, and our souls rejoice to see and to hear of the 
 
 * 2 Pettr I. \C>. t '2 Cos. xl. ^.
 
 spirit of benevolence that is going forth in various di- 
 rections ; but the prudent will eye the Lord, and delibe- 
 rately contemplate in which they are more especially 
 called upon to take a part, and what part. 
 
 In some, we may have no more to do than to desire 
 their prosperity ; others, it may be expedient for us to 
 promote by pecuniary aid ; and some, may also require 
 our personal exertions ; but, in this latter case, a more 
 especial care appears to me to be needful, otherwise, we 
 may be insensibly, and at unawares, led beyond the 
 point of safety, and give up, in one way or another, some 
 of our religious testimonies, weaken our own hands, and 
 occasion the cause of Truth to suffer. It is one thing, 
 to keep our minds clothed with charity towards those 
 who may not see as we see, not doubting but that, ac- 
 cording to their faith in Christ, and the sincerity of their 
 desire to promote his cause on earth, so far as has been 
 revealed to them, the Lord will accept them ; and ano- 
 ther, when uniting with them for laudable purposes, to 
 suffer those testimonies we are called upon to bear to the 
 world, to fall, or to be reduced to a lower standard ; for, 
 in so doing, we may, in the end, make shipwreck of 
 faith and a good conscience. But, so far as it hath 
 pleased Providence, in his wisdom, for purposes appoint- 
 ed therein, to have aflForded us, in any degree, a clearer 
 view of that light by which Christ is now made manifest, 
 let us be careful to attend to it — neither hiding it 
 " under a bushel, or under a bed,"* nor allow it to be 
 smothered by any other thing, but let it be discovered 
 by our faithfulness to it — then it will increase and be- 
 come brighter, and others will see it, and own its power, 
 and have to acknowledge, that this people the Lord 
 hath indeed raised up to show forth his praise.
 
 8 
 
 I have thus, my friends, endeavoured to strengthen 
 and encourage you in seeking to know, and to do the 
 will of God concerning you, desiring to share with you 
 in the advice I have thought it my place to communi- 
 cate. And am, in the love of the Gospel, 
 
 Your affectionate Friend, 
 
 SAMUEL ALEXANDER, . 
 
 Needham, 1st 2d Mo: 1812. 
 
 ( o) It is greatly to be lamented that where legislatures have abolished 
 the Slave trade, there should be found individualsi who hesitate not to 
 perjure themselves in order to carry on this wicked traffic j and, sorrowful 
 to say, there is too much reason to believe, that even British capital is, in 
 some instances, basely prostituted to this purpose : but when gold becomes 
 man^s God, there is nothing to be wondered at, 
 
 (b) A Female Penitentiary, somewhat similar to the Magdalen Hospital 
 has, within about four years, been established, the reports of which fur- 
 nish some very striking and interesting instances of reformation produced 
 thereby. 
 
 (f) A Society is established in London, for the avowed purpose of endes^ 
 vouring to prove that Jesus is the Messiah. The New Testament is, by 
 that Society, proposed, and prepaiing to be printed, in the Hebrew Ian. 
 guage, to be dispersed amongst the Jews ; and Buchanan, in his " Christ- 
 ian Researches in India,'' says, the Jews themselves have a general im- 
 pression, that the period of their liberation from the heathen is not very 
 remote; and they consider the present commotions in the earth, as gra- 
 dually loosening their bonds. 
 
 THE END. 
 
 -J ou^...,, "■'ilsanand ion, PrinttrSj^Uigh-Ou^egatt, I'ork'
 
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