TREATISE 
 
 FUNDAMENTAL DOCTRINES 
 
 CHRISTIAN RELIGION 
 
 JN WHICH ARE ILLUSTRATED 
 
 THE PROFESSION, MINISTRY, WORSHIP, AND FAITH 
 
 SOCIETY OF FRIENDS. 
 
 BY JESSE KERSEY. 
 
 America $rinte&: 
 
 LONDON REPRINTED, 
 
 AND SOLD 97 WILLIAM PHILLIPS, GEdXCE TARP, 
 LOMBARD STREET. 
 
 1815.
 
 INTRODUCTION. 
 
 THE society of Friends, who. were in deri- 
 sion called Quakers, because they exhorted 
 their persecutors to fear and tremble at the 
 word of God, appeared in the seventeenth cen- 
 tury. At that time there were many in Eng- 
 land who were not satisfied with the opinions 
 and forrr.s of worship which were held by the 
 different religious societies then existing. It 
 appeared to them that the life and spirit of 
 Christianity were much wanting, and that many 
 formal obligations, which were connected with 
 the various systems of worship, were introdu- 
 ced and drew the mind off from the substance. 
 Hence they may be considered as waiting and 
 looking; for some further and more confident 
 
 ?t i 
 
 ground of faith than they conceived was to be 
 
 met with among the associated professors of 
 
 a
 
 IV 
 
 Christianity. George Fox was one of thi* 
 description : and being early in life awakened 
 to see the sinful state of the world, had many 
 serious considerations excited in hw mind ; those 
 he cherished, and was gradually brought to un- 
 derstand the nature and design of the Gospel 
 dispensation. It would exceed the bounds al- 
 lotted to this work, were I to give the history 
 of this plain but able advocate of vital religion. 
 The reader may be readily acquainted with it 
 by recurring to his own account contained in a 
 journal of his life, which he has left behind him. 
 Early after he came forth in the ministry, many 
 embraced the truth to which he pointed, and 
 a society was formed in .England, who wer^ 
 Jmown to each other by the name of Friends. 
 
 Many were the persecutions and sufferings 
 to which this community were exposed. An 
 account of them may be read either in Sewel's 
 or Cough's history. A fundamental and 
 primary object in the infancy of the society 
 was to turn the attention of the people from 
 outward forms and dependencies to the light 
 of Christ in themselves. This they eonfi- 
 dentiy maintained was universal ; that every
 
 ftmn was enlightened by it ; ami that until the 
 rational creation should conform to it, theifr 
 claim to true religion had no solid foundation 
 in Christianity. When they became distin- 
 guished, many accusations were raised against 
 them, in order to prejudice their religious pro- 
 fession in the view of others. Such accusations 
 were usually met by suitable explanations. In 
 the course of these occurrences, there occa- 
 sionally appeared reasons for their dissent from 
 others, but as such reasons were spread among 
 controversial writings, no regular system or 
 concentrated profession of their belief had a* 
 yet appeared. These circumstances continued 
 until Robert Barclay, enlightened, as we be- 
 lieve, by the light of Christ, discovered the> 
 necessity for a remedy: hence he was impressed 
 with a concern to communicate ta the world 
 his ideas and judgment of the true- Christian, 
 principles and doctrines of the infant society, 
 of which he was a member ; and accordingly 
 published the work usually known by the name 
 of Barclay's Apology. This book the society 
 of Friends approve. In it the reader may find 
 a full and ample account of their belief con- 
 corning the Christian religion and the duties
 
 VI 
 
 which it enjoins. But the Apology being more 
 especially adapted, in some particulars, to the 
 time in which it was written, and also requiring 
 a very attentive examination of all its relations 
 and dependencies, in order fully to comprehend 
 the views of its author ; it is therefore a work 
 which we have reason to believe is at this day 
 not so frequently and deliberately resorted to 
 as we could wish. Not only strangers to the 
 society of Friends, but many of our young peo- 
 ple, it is believed, might be benefited by having 
 a work more concise, and, as far as possible, 
 adapted to the same purpose. Under these 
 considerations I have attempted to give a sum- 
 mary of our profession. From the nature of 
 the subjects which will be treated upon, some 
 reasonings may be expected ; but generally the 
 plan will be to state the belief of the society, 
 and to shew the correspondence of such belief 
 with the meaning- and doctrine of the holy Scrip- 
 tures. The author will not be confined from 
 occasionally entering upon controverted points, 
 and that because he believes it will be unavoid- 
 able. The society of Friends are known to 
 differ in their profession, in various particulars} 
 from others j and in stating to others their doc-
 
 Vll 
 
 trines and belief, he will necessarily have to 
 ehew, in some instances, the reasons for such 
 difference. This will be done not with a view 
 to oppose any class of Christian professors, but 
 wholly in conformity with the nature of the task 
 he has undertaken.
 
 CONTENTS. 
 
 Page 
 IRTRODUCT16N 
 
 THE CHRISTIAN'S BELIEF ... 1 
 
 The society of Friends believe that Jesus 
 Christ, the Messiah spoken of by the prophets, 
 is the SON OF GOD. That he is the only media, 
 tor between God and man. In the necessity of 
 obedience to his doctrines according to the 
 Scriptures. That the Scriptures were written 
 under the direction of his spirit, and can only 
 be understood by those who live in obedience 
 to (he same. That man is a free agent, and that 
 the means of salvation are universal. 
 
 DIVINE REVELATION, THE GROUND AND 
 PRINCIPLE FROM WHICH THE KNOW- 
 LEDGE OF GOD IS TO BE OBTAINED. 
 THOSE WHO COME TO FIND THIS PRIN- 
 CIPLE, WHICH IS OFFERED TO ALL, 
 MAY AFTERWARDS FALL FROM IT. 7 
 
 CONCERNING THE SCRIPTURES. . 10 
 
 Scriptures not the WORD OF GOD. The WORD 
 OF GOD, as described by the evangelist, has uni- 
 versal influence. 
 
 OF THE MINISTRY. .... 1$ 
 
 A divine gift. No human talents can qualify 
 for the ministry, without this gift. Bestowed 
 upon females as well as males. The apostle in- 
 structs females how to appear in the exercise of 
 their gifts. Speaks with approbation, of somo-
 
 CONTENTS. 
 
 Page 
 
 of them. Ministers not to be paid for their la- 
 bours, or preach by contract. 
 
 OF DIVINE WORSHIP. ... 18 
 
 Indispensable duty publicly to assemble to 
 worship the Living God. Qualification to wor- 
 ship to be waited for. No well-founded ob- 
 jection can be raised against silent meetings. 
 Scripture instances of waiting upon God. 
 Friends not alone in their belief that worship is 
 a spiritual act, performed in silence. 
 
 OF I' HAY EH. A\D SPIRITUAL SINGING TO 
 
 THE LORD . . . . . 29 
 
 Prayer should not be neglected. Scarcely an 
 act less understood, and none more abused than 
 prayer. Christ the only proper instructor. 
 He instructed the disci pit 1 --.- -The first sentence 
 of the compendium he taught, requires a prcpa* 
 ration. The pharisees and their prayers con- 
 demned. True prayer is an entrance into, and 
 concurrence with, the Divine Mind. Singing 
 of hymns and spiritual songs not of necessity 
 \ocaL Sinking that is acceptable to the Al- 
 mighty, must proceed from that which is pure 
 in the heart, even from the Divine Life. The 
 use of instruments of music, or artificial singiug 
 in the worship of God, iiut warranted in the 
 JVexv Testament. 
 
 OP THE DOCTRINE OF FAITH . . 43 
 
 it is a living principle, which no human menns 
 can beget in us. By it the elders obtained a 
 good report Until we have come to this living 
 principle, the co\\\ rema'iis subject to the fallen 
 nature, and cannot serve God acceptably, or be 
 united to him.- Wheresoever this living faiih is, 
 there will be works corresponding with it. 
 
 OF SANCTIFICATION AND JUSTIFICATION 47 
 
 F-ttfire justification must be because of entire 
 Mortification;
 
 CONTEXTS. 
 
 Page 
 
 THE DOCTRINE OF PERFECTION . 50 
 
 Friends believe perfection is enjoined. It is 
 considered under the figure of the vine. The 
 apostle alludes to some in his day that had at- 
 tained to this state. Not attainable by any 
 power of our own. 
 
 REWARDS AND PUNISHMENTS . . 55 
 
 The Saviour of men has taught this doctrine. 
 This doctrine is connected with the immortality 
 of the soul, and the resurrection. Friends be- 
 lieve it according to the Scriptures. 
 
 DAYS AND TIMES .... 60 
 
 One day in seven set apart for divine worship. 
 The Jews were strictly enjoined to observe 
 the Sabbath. New and important views excited 
 by the Messiah about the observance of days. 
 No particular holiness attached to one day more 
 than another. Friends cannot join with others 
 in observing days and times appointed for 
 prayers, fastings, &c. 
 
 WATER BAPTISM .... 63 
 
 Friends do not believe it is enjoined upon 
 Christians by the Scriptures. Consequences if 
 admitted to be necessary to salvation. No evi- 
 dence that any after John the Baptist were com- 
 manded to practise water baptism. Christianity 
 is not entangled with Jewish ceremony. 
 
 ON THE COMMUNION; OR CEREMONY OF 
 THE LORD'S SUPPER ... 76 
 
 The communion of Christ not an outward 
 partaking of bread and wine, but an union of 
 spirit with God. Inward and spiritual bread 
 sometimes experienced, which can nourish the 
 soul up unto eternal life.
 
 CO STEMS. 
 
 Page 
 
 OF OATHS 78 
 
 Swearing unreasonable in itself and contrary 
 to the command of Christ. The apostles gave 
 their testimony against swearing. It ought to 
 be abolished among Christians. Friends uot 
 alone in their objections to this practice. 
 
 ON WAR ...... 81 
 
 A main pillar in the gospel is the spirit of 
 non-resistance. The Saviour of the world not 
 only taught it, but confirmed it by his example. 
 Some in most countries redeemed from the spirit 
 of war. Friends particularly addressed upon 
 this subject. Civil governments all make pro. 
 vision for war, they all complete their ends by 
 force. 
 
 CHURCH GOVERNMENT ... 89 
 
 The primitive believers in Christ adopted a 
 form of government. -They did uot agree upon 
 all the orders and rules at once. Gospel order 
 in case of offenders in the church. When a 
 separation takes place, no human power can 
 restore such an one to the unity and fellowship 
 of the church. 
 
 CONCLUDING ADDRESS TO THE READER, 
 ESPECIALLY TO MEMBERS OF THE SO- 
 CIETY OF FftlENDS 99
 
 TREATISE, 
 
 THE CHRISTIAN'S BELIEF. 
 
 THE society of Friends believe that the Mes- 
 siah spoken of by the prophets, and expected 
 by the Jews, did, in the fulness of time, appear ; 
 that Jesus Christ, the son of God, born of the 
 virgin Mary, was and is this promised Messiah; 
 the same concerning whom the four evangelists 
 have given testimony, and who was crucified 
 without the gates of Jerusalem, under the sen- 
 tence of Pontius Pilate ; and that he rose again, 
 agreeably to the Scriptures. That he died for, 
 and in consequence of the sins of mankind ; that 
 in his death was an offering: for the sins of the 
 
 O 
 
 whole world ; and that he is the only mediator 
 
 between God and man. They also believe in 
 
 A
 
 the necessity of obedience to his doctrines, a 
 contained in the holy Scriptures ; and that the 
 holy Scriptures were written under the direc- 
 tion of the spirit of Christ, and can only be 
 understood by those who live in obedience to 
 the same. 
 
 Man is a free agent, and the means of sal" 
 vation are universal. 
 
 Although we believe in the doctrine of free 
 will, we by no means deny the decrees of the 
 Almighty ; but acknowledge that these are fixed 
 and unalterable. As for instance, he has de- 
 creed that " the natural man receiveth not the 
 things of the spirit of God, for they are foolish- 
 ness unto him ; neither can he know them, be- 
 cause they are spiritually discerned." 1 Cor. 
 ji. 14. That is, that no man can know the 
 things of God but by .ae spirit of God. Our 
 free will, therefore, we hold to be limited by 
 capacity and by consequences; as in the case 
 of Cain, who was assured, " If thou doest well, 
 shalt thou not be accepted ; but if thou doest 
 not well, sin lieth at the door/' Gen. iv. 7. 
 Here it appears, he was free to act, but subject 
 to consequences. Such a freedom as this, we
 
 apprehend, is implied in the very nature of a 
 command ; because it is not rational to suppose 
 a command should be given by infinite wisdom 
 where there was not a capacity to obey. But 
 the doctrines of the holy Scriptures are suffi- 
 ciently clear that commands Lave been given. 
 Adam was commanded not to eat of the " tree 
 of the knowledge of good and evil." Gen. ii. 17. 
 Wheresoever, therefore, a command is given, 
 there we may fairly infer power to obey. Friends 
 believe that the light which shines in every man, 
 and which is offered to him during the day of 
 his visitation, he may obey or disobey ; and if 
 this doctrine is well founded, the freedom of 
 the will is thence established. I am aware 
 that in this particular we disagree with those 
 who hold the doctrine of unconditional election. 
 But we cannot believe that if Jesus Christ came 
 to seek and to save that which was lost, which 
 the holy Scriptures testify, or if he has in one 
 instance offered salvation to a fallen race uni- 
 versally, that he ever afterwards retracted the 
 ground und yet he must have done so, if the 
 predestinarian doctrine of unconditional decree 
 be true. That he has offered salvation to alJ, 
 the folloAving Scriptures fully prove. " For so 
 hath the Lord commanded us ; saying, I have 
 
 A 9 
 
 A tS
 
 set thee to be a light of the Gentiles, that thou 
 shouldst be for salvation unto the ends of the 
 earth." Acts xiii. 47. 
 
 " For I am not ashamed of the gospel of 
 Christ, for it is the power of God unto salva- 
 tion to every one that belie veth." Rom. i. 16. 
 
 " And he said unto them, go ye into all the 
 world, and preach the gospel to every creature. 
 Mark xvi. 15. 
 
 " For the grace of God, that bringeth sal- 
 vation, hath appeared unto all men." Titus 
 ii. 11. 
 
 An unprejudiced consideration of these pas- 
 sages, we are of opinion, might satisfy every 
 man that God is no respecter of persons. This 
 was the judgment of Peter, when at the house 
 of Cornelius ; and it is worthy of remark, that 
 in his more infant stage of the ministry he was 
 differently minded, because he was under the 
 prejudice of education. lie thought he had 
 reason to believe that salvation was confined 
 by immutable decree to the Jews. Now he finds 
 it governed by conditions. And so also we be-
 
 lieve, " Tliat of a truth God is no respecter of 
 persons, but in every nation he that feareth him 
 and worketh righteousness is accepted with 
 him." Acts x. 34, and 35. " For there is no 
 respect of persons with God." Rom. ii. 11. 
 
 With our opinion of free will we neverthe- 
 less connect the dependency of man. We do 
 not say, as some have supposed, that there is in 
 us, or in any others, a natural light or means 
 of salvation. But otherwise that, " every 
 good gift, and every perfect gift is from above," 
 Jam. i. 17. and has the Lord only for its author 
 and giver. And therefore all the light in man 
 is an effect of his own divine power, and can- 
 not be attributed to- any inferior cause. On 
 this subject we profess, according to the Scrip- 
 tures, that God has made the means of salva- 
 tion universal. To support which we refer to 
 the following passages, among many others 
 which might be chosen. " The people which 
 sat in darkness saw great light, and to them 
 which sat in the region and shadow of death, 
 light is sprung up." Mat. iv. 16. " For mine 
 eyes have seen thy salvation, which thou hast 
 prepared before the face of all people, a light 
 to lighten the Gentiles, and the glory of thy
 
 c 
 
 people Israel. " Luke ii. SO, SI, 52. " That 
 was the true light, \vhich lighteth every man 
 that coineth into the world." " Then spake 
 Jesus again unto them saying, I am the light 
 of the world, he that followetli rae shall not walk 
 in darkness, but shall have the light oflife." 1 
 John i. 9, and viii. 12. If we may believe the 
 foregoing, then Jesus is the light of the world, 
 and all are enlightened by him. All may fol- 
 low him, and enjoy the light of ^fe. This we 
 confidently believe and teach ; and therefore 
 reject, as erroneous and contrary to the Scrip- 
 tures, all those doctrines which deny the free- 
 dom of man in the sense above given, or which 
 hold out a partiality on the part of a just and 
 righteous God, in his administration of the 
 means of salvation and restoration to a fallen 
 world. The reader will perceive that I have 
 connected the doctrine of universal means of 
 salvation, with what I have offered concerning 
 ihe fire will of man ; and that having closed 
 the subject with those two points in connection, 
 it will not be necessary to say much upon the 
 belief of Friends respecting the universal offer 
 of salvation. This however, is the doctrine 
 they teach and believe, and have no doubt it is 
 founded upon the profession of all the ape
 
 7 
 
 and true believers in Christ. A doctrine suffi- 
 ciently set forth in the passages already quoted 
 from the holy Scriptures. 
 
 DIVINE REVELATION, THE GROUND AND 
 PRINCIPLE FROM WHICH THE KNOWLEDGE 
 OF GOD IS TO BE OBTAINED. THOSE WHO 
 COME TO FIND THIS PRINCIPLE WHICH IS 
 OFFERED TO ALL, MAY AFTERWARDS FALL 
 PROM IT. 
 
 AND first, the true knowledge of God, wft 
 believe, cannot be obtained by any outward 
 means. God is a spirit, and cannot be known, 
 but by a spiritual and divine manifestation 
 opened in the soul : " No man knoweth the 
 Father but the Son, and he to whom the Son 
 revealeth him.'' Mat. xi. 27. From which it 
 appears, that though there may be some idea 
 of God excited by tradition, and seated in the 
 mind of the natural man, yet that this idea or 
 knowledge is not the true and saving know- 
 ledge, not that living and spiritual knowledge 
 which Christ described, as recorded by the 
 evangelist John, " This is life eternal to know 
 thee, the only true God, and Jesus Christ, 
 A 1
 
 whom thou hast sent." John xvii. 3. Friends 
 believe, that according to the Scriptures, God 
 in his love and mercy, has granted a spiritual 
 manifestation to all, by which they may come 
 to this living experimental knowledge of him. 
 " For God so loved the world, that he gave 
 his only begotten Son, that whosoerer believeth 
 in him should not perish, but have everlasting 
 life." John iii. 16. And the same apostle has 
 eaid of the Son, " In him was life, and the life 
 was the light of men, and the light shineth in 
 darkness, and the darkness comprehended it 
 not." John i. 4, 5. That this same light, 
 11 was the true light, which lighteth every man 
 that cometh into the world." John i. 9. But 
 if any were not furnished with it, then the doc- 
 trine of the apostle would not be correct. This 
 divine life of the Spirit by which we come to 
 the knowledge of God, is the only means which 
 can open in the soul that saving knowledge. 
 Therefore we believe that it is the great prin- 
 ciple by which the secrets of God and mao are 
 opened. " For the spirit searcheth all things, 
 yea the deep things of God." 1 Cor. ii. x. By 
 this quickening principle man is brought into a 
 capacity to understand those things which peiv 
 tarn to life ajjd salvation. " But the thing* o
 
 9 
 
 God, knowetli no man, but the spirit of God ;*" 
 1 Cor. ii. 11. A manifestation whereof, " i& 
 given to every man to profit withal." 1 Cor, 
 xii. 7. When we speak of revelation we meau- 
 this same divine Spirit ; and we do not believe 
 that any man ever came to the knowledge of 
 God without it. And as hey who live in the 
 spirit and walk in it, are in the unity and fel- 
 lowship of the truth, and enjoy that life b/ 
 which the true knowledge of God is made ma- 
 nifest, so those who are enemies to the truth, 
 fcfeough the light of it shine in<them, are in dark- 
 ness and spiritual death, and- do not come.to % 
 the light which is offered for their instruction. 
 But in such is fulfilled what John the evang-elist 
 
 o 
 
 has written, " And this is the condemnation^, 
 that light is come into the world, and men loved 
 darkness rather than light, because their deeds 
 were evil." John iii. 19. It appears^ therefore 
 that those who walk in the light, according to 
 the Scriptures r are children 4 of the light, and of 
 the day. They are not merely traditional be- 
 lievers in God, but have come to the living- 
 knowledge of him. We do not agree' with 
 those who hold that when this divine life is 
 witnessed or raised in the soul, such can neve? 
 afterwards, fall from the grace of God 3 bseausa
 
 10 
 
 we arc satisfied that the Scriptures teach a dif- 
 ferent doctrine. Paul was aware of the dan- 
 ger of falling from grace, " But I keep under 
 my body and bring it into subjection, lest that 
 i>y any means when I have preached to others, 
 I myself should be a cast-away." 1 Cor. ix. 
 27. Again, speaking to his son Timothy, he 
 says, " holding faith and a good conscience, 
 which some having put away, concerning faith 
 have made shipwreck." 1 Tim. i. 19. Many 
 other passages might be quoted agreeing with 
 the foregoing, but what is already advanced 
 be sufficient. 
 
 THE SCRIPTURES. 
 
 T8 society of Friends do not agree with- 
 those professors of Christianity, vrho say the* 
 Scriptures are the word of God ; but tliey are 
 *f the judgment that the testimonies of the 
 holy Scriptures proceeded from, and were writ- 
 ten under the guidance of the word or spirit of 
 God : that they are as Paul expresses, " Pro- 
 fitable for doctrine, for reproof, for correction, 
 for instruction in righteousness." 2 Tim. iii.
 
 II 
 
 16. But as they had an original spring or 
 principle from whence they proceeded, so that 
 principle we consider as the primary cause, 
 and the holy Scriptures the effect. To that ori- 
 ginal principle which was before the Scriptures, 
 we Avith John the evangelist, give the name of 
 the Word, and not to the Scriptures. " In the 
 beginning was the Word, and the Word was 
 with God, and the Word was God.' r John i. I. 
 There are important reasons for making this 
 distinction ; some of which it may not be im- 
 proper to mention. The Word of God as de- 
 scribed by the evangelist John, we believe has 
 an universal influence, which cannot be admit* 
 ted in relation to the Scriptures. But if the 
 Scriptures are the alone means of salvation^ 
 then they must contradict themselves ; because 
 they testify that, " a great multitude, which no 
 man could number, of all nations, and kindreds, 
 and peopk, and tongues, stood before the 
 throne, and before the lamb, clothed with white 
 robes and palms in their hands." Rev. vii. 9. 
 We cannot doubt but that of this great com- 
 pany there were many wha had never read the 
 Scriptures ; but they were notAvithstanding, 
 clothed with the robes of righteousness. Hence 
 ure infer, that though the Scriptures are a greai
 
 12 
 
 blessing to us, jet they are not so much so as 
 that Word or Spirit from whence they proceed- 
 ed. But the Scriptures themselves cannot be 
 understood, without the aid of the same spirit, 
 by which they were at first written. We con- 
 sequently believe that in the wisdom of God, 
 many souls are instructed without the means 
 of the Scriptures, by the immediate manifesta- 
 tion of his own blessed spirit ; if therefore we 
 call the Scriptures the word of God, and say 
 they are the only means of salvation ; this 
 would go to deny the doctrine which they con- 
 tain, and exclude all those who cannot read 
 thqm, from the possibility of salvation. The 
 society of Friends observing these consequen- 
 ces, and finding that the spirit of truth is given 
 to lead into all truth, and of course, out of all 
 error, cannot join with those who after this 
 manner depart from the doctrine of the Scrip- 
 tures, but they on the contrary refuse to call 
 the Scriptures by any other name than thai 
 which they claim for themselves.
 
 OF THE MINISTRY. 
 
 "!F any man speak, let him speak as the 
 oracles of God. If any man minister, let him 
 do it as of the ability which God giveth, that 
 God in all things may be glorified. " 1 Peter 
 iv. 11. Such ministry is not the effect oC 
 man's will or wisdom, but is the ministry of 
 the spirit. Now the gospel dispensation, is a 
 spiritual dispensation, and all f.iose who pro* 
 fess to be ministers of the gospel, if they are 
 really such, have received a gift 01 the spirit 
 for that purpose. "And he gave some apostles, 
 and some prophets, and some evangelists, and 
 some pastors and teachers,. for the perfecting of 
 the saints, for the work of the ministry, for the 
 edifying the body of Christ." Eph. xv. 12. We 
 believe therefore that no human talents or learn- 
 ing can qualify a man without this gift, to be 
 a gospel minister. And no one can be assurr 
 ed that he has this gift of the spirit for the 
 work of the ministry, but by the immediate 
 impression and evidence of the spirit itself. 
 Nor can. those among whom he labours know 
 that the gift has been bestowed, unless they, 
 also have the evidence of the same spirit. The-
 
 14 
 
 church of Christ was to be under his govern- 
 
 o 
 
 ment, and built upon him, the only true foun- 
 dation ; consequently its members were not 
 left to any uncertainty ; they had the spirit of 
 Christ ; for according to the Scriptures. " if 
 any man have not the spirit of Christ he is- 
 none of his." Rom. viii. 9. The true church 
 therefore consisting of living: members influ- 
 
 O v3 
 
 enced by the holy Head, they necessarily know 
 when the ministry proceeds from the spirit. 
 And although it may be possible for human 
 learning 1 and parts to become very correct in 
 the knowledge of the letter ; yet the ministry 
 of the spirit not accompanying the letter, these- 
 never can rise any higher, unless they receive 
 the gift of the ministry. This gift we believe 
 is only at the disposal of him from whom all 
 perfect gffts proceed, and not in the power of 
 any man or set of men to confer upon another. 
 We believe also that the gift of the spirit is not 
 confined to nation or sex ; that it is bestowed 
 upon all ; and that the gift of the ministry is 
 bestowed upon females as well as males. " For 
 je are all the children of God by faith in Jesus 
 Christ, for as many of you as have been bap- 
 tized into Christ have put on Christ. There 
 is neither Jew nor Greek, there is neither bond
 
 IS 
 
 nor free, there is neither male nor female, 
 for ye are all one in Christ." Gal. iii. 26, 27, 8. 
 If then we are. when baptized into Christ, all 
 one in him (and we believe no one can be a 
 minister of Christ until baptized into him), 
 whether male or female, we all receive of his 
 spirit : and those whom it may please him to 
 put into the ministry will be to the edification 
 of the body of Christ, which is his church. 
 That females were to receive the gift of pro- 
 phecy appears from the following : " I will 
 pour out of my spirit upon all fteeh, and your 
 sons and your daughters shall prophecy." Joel 
 ii. 28. The apostle Peter, on the memorable 
 day of Penticost, makes use of this same pas- 
 sage, confirming the right of prophecy to the 
 female sex. And though Paul for the purpose 
 of guarding the church in his day from unneces- 
 sary questions, and a consequent disturbance 
 of the solemnity, enjoined that a woman should 
 not be suffered to speak in it, but should en- 
 quire of her husband at home; yet it appears 
 plain that he had no view to forbid them the 
 right to minister when they should be there- 
 unto called ; for we find he has instructed them. 
 In what manner they should appear. "But 
 every woman that prayeth or prophesieth with
 
 her head uncovered dishonoreth her head.' r 
 1 Cor. xi. 5. He has also spoken by way of 
 approbation of women in the ministry of the 
 gospel : " And I ititreat thee also, true yoke 
 fellow, help, those women- which laboured with 
 me in the gospel, with Clement also and with 
 other my fellow labourers whose names are in 
 the book of life." Philip, iv. 3. The society 
 of Friends being satisfied that females were 
 
 o 
 
 called to the ministry amongst them, and hav- 
 ing every necessary assurance that it was agree- 
 able to the wise administration of the Head of 
 the church, have not believed that they should 
 be excluded, but own them in the ministry, 
 and are often edified by their labours in the 
 gospel. One of the duties which we are satis- 
 fied is vested in the church, is a careful atten- 
 tion to this subject. Those who have had ex- 
 perience and. have long stood firm in, obe- 
 dience to the spirit of Christ, are necessarily 
 bound to take notice of appearances in the 
 ministry ; and where any come forth who have 
 mistaken their gift, timely to counsel and 
 caution, them. Thus the living members are 
 instrumental to preserve all in their proper 
 places : instructing one another in the opening, 
 of that light which makes manifest. But thoug.b>
 
 17 
 
 we are satisfied that male and female are called 
 to the ministry ; we do not believe they are 
 to be paid for their labours, or to preach by 
 contract. But agreeably to the charge of Christ 
 to his disciples, " Freely ye have received, 
 freely give.'' Mat. x. 1. We cannot therefore 
 own any in the ministry who disobey this com- 
 mand of Christ. But as it was the duty of the 
 church in the primitive day to give to the poor 
 amongst them, so we believe we are also in 
 duty bound to provide for our poor, as well 
 ministers as others. Although we esteem a 
 living and authorized ministry, and believe it 
 is a blessing to the church, yet as we consider 
 all true ministers to be the servants of Christ, 
 who only can render effectual their services, 
 so we are satisfied that they must necessarily 
 wait for his instruction in every step they take 
 in this solemn duty. Rut should any rise and 
 attempt to speak ie his name, under the influ- 
 ence or choice of the creaturely will, without 
 his spirit accompanying them, we believe such 
 would contribute to their own condemnation, 
 and by no means profit the people. Therefore 
 as we do not unite with those who are hire- 
 lings, so neither do we own such to be the 
 ministers qf Christ, who profess to be always
 
 18 
 
 ready, and who make it their rule to preack 
 at all times when an assembly are gathered* 
 
 OF DIVINE WORSHIP. 
 
 As it was the practice of the primitive be- 
 lievers in Christ to meet together for the pur- 
 pose of worshipping him, so we believe it re- 
 mains to be a duty enjoined upon all his fol- 
 lowers down to the present day. They were 
 formerly instructed on this important occasion, 
 and encouraged to believe by the promise of 
 Christ, " that where two or three are gathered 
 together in my name, there am I in the midst 
 of them." Matt, xviii. 20. We therefore be- 
 lieve that it is our indispensable duty publicly 
 to assemble ourselves together in order to 
 worship the living God. But our manner of 
 meeting in silence, has been spoken of as be- 
 ing no where warranted by the example of 
 primitive believers?, or the testimony of the 
 holy scriptures. But as the gospel dispensation 
 is purely spiritual, and as no formal acts with- 
 out the spirit can constitute divine worship j 
 W8 therefore are satisfied that we ought to
 
 19 
 
 wait for the needful qualification to worship 
 the Father in spirit, and in truth ; and this we 
 believe may be done without the aid of the 
 human voice. For if the worship of God, de- 
 pended upon the organic powers of our nature, 
 and could not be performed without them, then 
 it must be in part a natural and not purely a 
 spiritual worship. We are informed on this 
 subject, by the Head of the church, that " the 
 hour cometh, and now is, when the true wor- 
 shippers shall worship the Father in spirit and 
 in truth, for the Father seeketh such to wor- 
 hip him. God is a spirit, and they that wor- 
 ship him, must worship hin> in spirit and in 
 truth." John iv. 23, 24. It therefore appears 
 to us that no well-founded objection can be 
 raised against our silent meetings; and that 
 the form itself correctly agrees with that kind 
 of worship which Christian? are called to. And 
 although we do not deny that the spirit of 
 Christ may sometimes accompany vocal acts of 
 worship, yet we believe many may be deceived 
 by complying with outward forms without the 
 spirit. We confess also that it is possible for 
 an assembly to be gathered into outward si- 
 lence, and not experience the mind to be sepa 
 fated from the influence of the natural wan
 
 20 
 
 derings and desires of the creature. In either* 
 case, pure and spiritual worship may fail to be 
 performed. But in the former, where an as- 
 sembly are collected, and without waiting for 
 the mind of the spirit, immediately proceed ta 
 outward and formal acts ; there appears to U9 
 a danger of departing from the will, of God, 
 and fulfilling the will of man alone. To wait 
 upon God, requires a state in which we are 
 separated from all the acts of the creature. 
 But such a state is not obtained while any 
 thing of our own commands our attention. 
 Hence we infey that were we to enter our re- 
 ligious assemblies, and pursue the emotions 
 of the unsubjected will, we should be active 
 in the first nature without the quickening in- 
 fluence of the Holy Spirit ; and all such acts, 
 however specious, we believe will fail to be 
 acceptable to the Father, who is a pure and 
 spiritual being, only known and worshipped in 
 that manifestation of the spirit which he lias 
 been pleased to grant to all them that wait 
 upon, and worship him in spirit and in truth. 
 Many are the instances mentioned in the Scrip- 
 tures of the faithful waiting upon God. The 
 prophet Jeremiah says, " the Lord is good 
 un,to them, that wait for him, to the soul that
 
 21 
 
 seeketh him. It is good that a man should 
 both hope and quietly wait for the salvation of 
 the Lord." Lain. iii. 25, 16. David saith, 
 " I waited patiently for the Lord, and he in- 
 clined unto me, and heard my cry." Psalm 
 xl. 1. Isaiah saith, "And it shall be said in 
 that day, lo, this is our God, we have waited 
 for him, and he will save us. This is the 
 Lord, we have waited for him, we will be glad 
 and rejoice in his salvation." Isaiah xxv. 9. 
 One more instance I will add in confirmation 
 of leaning upon and waiting for the aid of the 
 spirit. " But if we hope for that we see not, 
 then do we with patience wait for it. Like- 
 wise the spirit also helpeth our infirmities, for 
 we know not what we should pray for as we 
 ought, but the spirit itself maketh intercession 
 for us, with groanings which cannot be ut- 
 tered." Rom. viii. 25, 26. In this doctrine of 
 the apostle, it is evident that he believed in 
 the necessity of waiting in the spirit, and that 
 there was a sensible devotion in the joint in- 
 fluence of the spirit itself, with the soul of 
 man, where words were not necessary or even 
 competent to the occasion. " As there can be 
 nothing more opposite to the natural will and 
 wisdom of man, than this silent waiting upon
 
 God; so neither can it be obtained, nor rightly 
 comprehended by man but as he iayeth down 
 his own wisdom and will, so as to be content, 
 to be thoroughly subject to God. Therefore 
 it was not preached, nor can it be so practised, 
 but by such as find no outward ceremony, no 
 observations, no words*, yea not the best and 
 purest, even the words of Scripture, able to 
 satisfy their weary and afflicted souls. Because 
 where all these may be, the life, power and 
 virtue which make such tilings effectual may 
 t>e wanting. Such I say were necessitated to 
 cea-se from all externals and to be silent before 
 the Lord, and being directed to that inward 
 principle of life, and light in themselves, as 
 the most excellent teacher, which can never be 
 removed into a corner; came thereby to be 
 taught to wait upon God in the measure of 
 life and grace received from him, and to cease 
 from their own forward words and actions, in 
 the natural willing and comprelrension, and 
 feel after this inward seed of life, that as it 
 moveth, they may move with it, and be ac- 
 tuated by its power, and influenced whether to 
 pray, preach or sing. And so from this prin- 
 ciple of man's being silent and not acting i:i 
 the things of God of himself, until thus ao
 
 23 
 
 tuated by God's light and grace in the heart > 
 did naturally spring, that manner of sitting to- 
 gether in silence." (Apology, p. 353.) " Yet I 
 do not so much commend and speak of silence, 
 as if we had bound ourselves by any law, to 
 exclude praying or preaching, or tied ourselves 
 thereunto, not at all ; for as our worship con- 
 sisteth not in words, so neither in silence, but 
 in an holy dependence of the mind upon God, 
 from which dependence, silence necessarily fol- 
 lows in the first place until words can be 
 brought forth, which are from God's spirit. 9> 
 (Apology, p. 360.) The reader will from the 
 foregoing have some idea of our reasons for 
 assembling in silence ; but they only can be 
 competent to judge in this weighty matter who 
 Lave come to the light of Christ in themselves, 
 and are sensible of those joys, which spring 
 from an inward and spiritual knowledge of his 
 presence. Friends believe that all true wor- 
 shippers in spirit and in truth, must walk in 
 the spirit, and not fulfil the lusts of the flesh. 
 Neither are we alone in our belief, that divine 
 worship is a spiritual act and to be known and 
 performed in silence. " Devotion considered 
 in itself, is an intercourse between God and us, 
 fcetween the Supreme, Self Existent, Incon-
 
 24 
 
 ceivable Spirit ; which formed and preserves 
 the universe, and that particular Spirit, with 
 which, for awful reasons, he has animated a 
 portion of matter on earth, that we call man. 
 It is a silent act in which the soul divests itself 
 of outward things, flies into heaven and pours 
 forth all its wants, wishes, hopes, fears, guilt 
 or pleasure, into the bosom of an Almightr 
 Friend. True devotion doubtless requires a 
 considerable decree of abstraction from the 
 
 o 
 
 world; that we hear little of it is not wonder- 
 ful. It makes no noise in the circle of the 
 learned, or of the elegant. Under a heap of 
 worldly care ; we smother the lovely infant, 
 and will not let it breathe. Vanity, ambition, 
 avarice quench the celestial fire, and these alas, 
 are too much the god of mortals. Writers 
 have been amusing us only with shadows of 
 this piety, instead oi' giving us its soul and sub- 
 stance. Superstition has placed it in. opinions, 
 ceremonies, austerities, pilgrimages, an august 
 temple, or splendid imagery, which has little 
 connection with sentiment or spirit. Enthu- 
 siasm has swelled with unnatural conception?, 
 and obtruded a spurious offspring on the world 
 instead of this engaging child of reason and 
 truth; whilst the lukewarm have rested in a
 
 Fo\v outward duties which have had no vigour, 
 and as they spring not from the heart, never 
 entered the temple of the Most High. Real 
 piety is of a very different, and of a much more 
 animated nature; it looks up to God; sees, 
 hears, feels him in every event : in every vicissi- 
 tude, in all places, in all seasons, and upon all 
 occasions. It is theory verified, by experience, 
 it is faith substantiated by mental enjoyment, 
 it is heaven transplanted into the human bo- 
 som : it is the radiance of the Divinity, warm- 
 ing and encircling man. It is a spiritual sense 
 g-ra-tified by spiritual sensations; without this, 
 all ceremojiies are inefficacious, books, prayers, 
 sacraments, and meditations, are but a body 
 without a soul, or a statue without animation. 
 That man is capable of such an intercourse 
 with his Maker, there are many living wit- 
 nesses to prove. It may be proved to spring 
 from natural and philosophical causes j God 
 is a spirit, so is the mind ; bodies can have in- 
 tercourse, so can souls. When minds are in 
 an assimilating state of purity, they have union 
 with their Maker. This was the bliss of Para- 
 dise, sin interrupted, and holiness must restore 
 it ; to a soul thus disposed, the Creator com- 
 municates himself in a manner, which is as 
 B
 
 26 
 
 itfsensible to the natural eye, as the falling of 
 (lews : but no less refreshing to its secret pow- 
 ers than that is to vegetation. The primitive 
 saints are described thus, when they speak of 
 their transports. David felt it when he longed 
 for God, as the hart panteth after the water 
 brooks. St. Paul, when he gloried in his tri- 
 bulations. It was embodied in him when he 
 was carried up to the third heaven, and heard 
 things impossible to be uttered. St. Stephen 
 was filled with it, when he saw the heavens 
 open, and prayed for his murderers. By it 
 martyrs were supported when they were stoned, 
 and sawed asunder, and till we feel it in our- 
 selves, we shall never fully know how glorious 
 the Lord is." London Review, December 1791. 
 " It follows, (says the learned Howe.) thai 
 having formed this his more excellent creature, 
 according to his more express likeness, stampt 
 it with the more glorious character of his liv- 
 ing image, given it a nature suitable to his 
 own, and thereby made it capable of rational 
 and intelligent converse with him, he hath it 
 even in his power to maintain a continual con- 
 verse with this creature by agreeable commu- 
 nications, by letting in upon it the vital beams 
 and influence of his own light and love, and
 
 27 
 
 receiving back the return of its grateful ac- 
 knowledgments and praise?, wherein it is ma- 
 nifest lie should do no greater thing- than he 
 hath done. For who sees not that it is a mat- 
 ter of no greater difficulty to converse with, than 
 to make a reasonable creature ? Or who would 
 not be ashamed to denv, that he who hath been 
 the only Author of the soul of man, and of 
 the excellent powers and faculties belonging 
 to it ; can more easily sustain that which he 
 hath made, and converse with his creature suit* 
 ably to the way wherein he hath made it ca- 
 pable of his converse." The memorable John 
 Hales, in his Golden Remains, expresses him- 
 self thus, on the subject of spiritual worship. 
 " Nay one thing I know more, that the prayer^ 
 which is the most forcible, transcends and far 
 exceeds all the power of words. For St. Paul, 
 speaking unto us of the most effectual kind of 
 prayer, calls it sighs and groans, that cannot 
 be expressed. Nothing cries so loud in the 
 *\irs of God, as the sighing of a Contrite and 
 earnest heart." From all which, and many 
 other testimonies which might be produced, it 
 must be evident that a spiritual devotion is 
 believed in, and has been acknowledged by 
 others as well as the society of Friends. Al- 
 B2
 
 though this divine and spiritual devotion mav 
 be experienced when our hands are employed 
 in the business of this world, and we doubt not 
 many pious souls are poured out before God 
 in secret, by gratefully owning his mercy and 
 his grace, yet we are satisfied that such will 
 be glad often to assemble themselves together, 
 that they may unite in spirit in this duty. And 
 w r e have often had experience that it is ac- 
 ceptable to our holy Head, that we meet to- 
 gether to wait upon and worship him. lie has 
 o\vi ed t:r silent and solemn assemblies, and 
 in them united us in the fellowship of las dear 
 Son. Therefore we believe that it is our in- 
 dispensable duty, and that they who sincerely 
 attend to it will know the promise fulfilled, 
 l( Even the youths shall faint, and be weary, 
 and the young men shall utterly fall, but they 
 that wait upon the Lord, shall renew their 
 strength, they shall mount up with wings as 
 eagles, they shall run and not be weary, and 
 they shall walk and not faint." Isa. xl. 30. itl. 
 Therefore, we are concerned, to practice the 
 exhortation of the apostle, " I beseech you . 
 brethren, by the mercies of God, that ye pre- 
 sent your bodies a living sacrifice, holy, ac- 
 ceptable unto God ; which is your reasonable
 
 29 
 
 service," Rom. xii. 1. " Not forsaking the 
 assembling of ourselves together as the manner 
 of some is." Heb. x. 25. But concerv.ng- those 
 who think of his' name, the prophet Malachi 
 has said, " Then they that feared the Lord, 
 spake often one to another, and the Lord 
 hearkened and heard it ; and a book of remem- 
 brance was written before him, for them that 
 feared the Lord and thought upon his name. 
 And they shall be mine, saith the Lord of 
 hosts, in that day, when I make up my jewels, 
 and I will spare them as a man spareth hie own 
 son that serveth him. Mai. iii. 16, 17. 
 
 OF PRAYER AND SPIRITUAL SINGING TO THE 
 LORD. 
 
 HAVING given an account of our belief con- 
 cerning the spirituality of worship, I shall now 
 speak of prayer ; which, though it is a part 
 of the worship of God, and not to be dispensed 
 with by the Christian, appears to me, cannot 
 be acceptable, when performed in the will or 
 wisdom of man. But prayer, performed by 
 direction of the Divine Spirit, is profitable ; 
 
 B3
 
 30 
 
 and should not ho neglected. The disciples, 
 sensible of this, applied to the only proper in- 
 structor : and we believe that they who at this 
 day apply to him, will be rightly directed in 
 this solemn act. That others who have their 
 forms of prayer committed to memory, and are 
 formal in the act, not knowing the instruction, 
 and puttings forth of the Divine Spirit, are not 
 asking in his name; and therefore will not re- 
 ceive. Perhaps there is scarcely an act sanc- 
 '! by the religion of Jesus Christ, less 
 understood, and therefore none more abused 
 than that of prayer. Tho.se who think they are 
 within the meaning of this duty, because they 
 are governed by the boundaries set in the 
 Lord's prayer, are too generally deficient. 
 They do not consider that the very first sen- 
 tence in that solemn compendium requires a 
 qualification. Who are they that may call God 
 father? Certainly not those who are the ser- 
 rants of sin ; who reject the light of Christ, 
 and are enexnies to his spirit ; these are not his 
 children. " But as many as are led by the 
 spirit of God ; they are the sons of God." Rom. 
 viii. 14. Such may say our Father which art 
 in heaven : but of the vast multitude who are 
 daily addressing him by that paternal tkle;
 
 there is reason to doubt, few are his obedieift 
 children ; and all others are saying that which 
 is not true in relation to themselves. They 
 have not lived in nor received the spirit of a- 
 doption, authorizing them to cry Abba, Father. 
 Neither are the disobedient willing that hfs 
 kingdom should be set up in their hearts, nor 
 tli.it the divine will should be done; but they 
 live in the pride and obstinacy of their own 
 self will. Instead of forgiving men their tres- 
 passes, they watch the opportunity for revenge, 
 and are joyful when they succeed in punishing 
 those who they imagine have injured them; 
 and yet some of these are forward to pray in 
 the assemblies of the people ; and would wil- 
 lingly persuade men, that they have a claim to 
 true devotion. Others again seem to suppose 
 they shall be heard for their much speaking, 
 and therefore are crowding together all the 
 subjects of desire which the imagination can 
 reach, and calling upon the Almighty to grant 
 them this vast assemblage of requests. If we 
 were to take a correct account of the multitude 
 of petitions, which are vocally offered up, and 
 strictly to examine and reflect upon them ; I 
 have sometimes thought there are few of com- 
 mon understanding, but what would be of opi- 
 4
 
 nion that riany of them were extravagant. 
 T'.i> part of demotion, it seems was practised 
 by the Pharisees of old. Our Lord has taken 
 notice of them, and evidently condemned them 
 and their prayers together. No doubt they had 
 their admirers in that day, as well as many i;i 
 the present. Bat what were the remarks which 
 the Saviour of the world made upon them. 
 ." And when thou prayest, thou shalt not be as 
 the hypocrites are, for they love to pray, stand*- 
 ing in the synagogues, and in the corners of 
 the stret t. that they may be seen of men ; 
 verily I say unto you, they have their reward." 
 Matt. vi. 5. Having shewn the raotivi 
 these supplicants, and noticed that a primary 
 object witli them was to be seen of men, he 
 gives his disciples an instructive lesson on the 
 subject, a lesson which ought to be deeply pon- 
 dered by all those who think themselves called 
 to vocal prayer, in the assemblies of the people, 
 as well as by those who in their closets attempt 
 to address the Almighty. " But when ye pray, 
 use not vain repetitions a<< the heathen do, for 
 they think, that they shall be heard for their 
 much speaking. Be not ye therefore like unto 
 them, for your Father knoweth what things ye 
 have peed of before ye ask him," Matt. vii. b
 
 33 
 
 These cautions are sufficient to prove that 
 thougii our Lord has invited to prayer, yet he 
 requires that they who pray should know that 
 the motive is pure, that it is free from all crea* 
 turely passions and affections, and therefore 
 he has said for the encouragement of sucb, 
 * Ask, and it shall be given you ; seek, and ye 
 shall find ; knock, and it shall be opened unto 
 you." Matt. vii. 7. Prayer being thus go- 
 verned by purity of motive, and offered accord- 
 ing to the direction of the spirit, is an accept- 
 able act, and as it is not seeking, or asking- in 
 the will of the creature, but in the will of God, 
 so we believe that which he by his spirit puts 
 into the souls of his children to ask for, he will 
 certainly grant. The natural man, with all 
 liis studied forms of prayer, is ignorant of the 
 spirit ; and therefore knows not what to ask 
 for, but is in darkness and spiritual death-; and 
 never can pray acceptably uatiL he is brought 
 under the redeeming power of truth, and made 
 subject to the cross of Christ ; having the old 
 and fallen nature humbled;, by the righteous 
 judgments of God upon it. Fn this state, the 
 soul is sensible of the need it has of a supply 
 of daily bread, and there is begotten ;.i it a 
 true hunger and thirst after righteousness : it* 
 B 5
 
 31 
 
 spiritual feelings are quickened and made 
 unto God; and all the temptations of the 
 enemy are resisted. In this conflict, the weight 
 of human infirmities is felt, and prayers are 
 always alive in the soul ; hence it may be said 
 of such, agreeably to the exhortation of the 
 apostle Paul, they " pray without ceasing. " 
 Now this living travail from under the power 
 of darkness, and the dominion of sin, is not a 
 superficial, or outward business; but it is a 
 work known in the presence of God, and his 
 gracious ear is always open to all the groan- 
 ings and prayers of those who endure it ; be* 
 cause they breathe in his own divine spirit, and 
 live to him, and not to themselves. To such 
 he is pleased to make manifest his will, not 
 only concerning themselves, and the things that 
 are present, but also, when needful, concerning 
 others, and the things that are to come. Such 
 was the condition of the prophet Elijah, who 
 " prayed earnestly that it might not rain ; and 
 it rained not upon the earth, by the space of 
 three years, and six months. And he prayed 
 again, and the heaven gave rain, and the earth 
 brought forth her fruit. James v. 17, IS. No 
 one can suppose that the dearth here spoken 
 of was separately the e fleet of the natural
 
 35 
 
 of the prophet ; and therefore, in this, we 
 an instance that true prayer is an entrance in- 
 to, and concurrence with the divine mini. 
 Hence we believe that it cannot be performed, 
 but only a we are led thereto by the .cpi* it of 
 God ; by which the things of God, and his will 
 are made manifest. 
 
 Now when an assembly are thus gathered for 
 the purpose of divine worship, and any are 
 called by the ministration of the spirit to vocal 
 praver ; many present being led into the will 
 of God ; the prayer itself will be owned, 
 and united with by such; but if the person 
 speaking does not keep to the leadings of the 
 spirit, then what is said, is not true prayer, and 
 will not be accepted. If again he is guided in 
 what is said by the spirit of God, then all they 
 of the assembly who are gathered into the di- 
 vine will are united in the prayer. But in our 
 solemn assemblies there may be different states 
 and different growths, ami each may be ga- 
 thered into the divine will concerning them- 
 selves, but owing to their various wants, they 
 may not be led to unite in one petition ; though 
 all may be brought irtto the will of God, and 
 all engaged in -spiritual prayer. In this* view
 
 36 
 
 of prayer, we believe our silent opportunities 
 together must appear really important and a- 
 dapted to the purposes of spiritual and accep- 
 table worship. That prayer can only be open- 
 ed in the understanding, and rightly directed 
 
 by the divine spirit, there are many 
 in the Scriptures to prove. " Likewise the 
 spirit also helpeth our infirmities, for we know 
 not what we should pray for as w r e ought., but 
 the spirit itself maketh intercession for us, with 
 groanings which cannot be uttered. And he 
 that searcheth the hearts, knoweth what i.s the 
 mind of the spirit ; because he maketh inter- 
 cession for the saints, according to the will of 
 God." Rom. viii. 26, 27. Again, the same 
 apostle saith, " I will pray with the spirit and 
 J will pray with the understanding also." 1 Cor. 
 ,\iv. 15. I shall not detain the reader with fur- 
 ther quotations from the Scriptures, oa this 
 solemn subject. 13 ut if the foregoing may be 
 accepted as a correct account of the nature of 
 prayer ; then no custom, however it may be 
 Sanctioned by multitudes, which is not consist- 
 ent therewith, merits the name of prayer. That 
 true prayer is of a spiritual nature appears to 
 have been the judgment of others as well as 
 Friends. Dr. Gel! says, " words conceived
 
 37 
 
 only in an earthly mind, and tittered o; 
 the memory bv man's voice, which make a noi.se 
 in the ears of flesh and blood, are not, nor can 
 be accounted a prayer before our Father which 
 is in heaven." Dr. Smallridge, bishop of 13ris- 
 tol, has the following- expressions : " Devotion 
 of mind is itself a silent prayer, which wants 
 not to be clothed in words, that God may better 
 know our desires. He regards not the service 
 
 O 
 
 of our lips, but the inward disposition of our 
 hearts." Monro speaks to the same effect in 
 his Just Measures of pious Institutions of 
 Youth. " I am persuaded," says he, ' that it 
 would be vastly advantagous for youth if car? 
 were taken to- train them up to this method of 
 prayer ; that is, if they were taught frequently 
 to place themselves in the Divine presence, and 
 there silently to adore their Creator, Redeemer, 
 and Sanctifier. For hereby they would become 
 habitually recollected. Devotion would be 
 their element, and they would know by experi- 
 ence what our blessed Saviour, and his great 
 apostle means, when, they enjoin us to pray 
 without ceasing. It Avas, I suppose, by some 
 such method of devotion as I am now speaking- 
 of that Enoch walked with God ; that Moses saw 
 Him that is invisible ; that the royal
 
 38 
 
 set the Lord always before him * and that OUT 
 Lord Je=ns himself, continued whole nights 
 in prayer to God. No man, I believe, will 
 imagine, that hi* prayer, during all the space 
 in which it is said to have continued, was alto- 
 gether vocal. When he was in his agony in 
 the garden, he used but few words. His vocal 
 prayer then c nsisted only of one petition, and 
 an act of pure resignation, thrice repeated. But 
 I hope all will allow, that his devotion lasted 
 longer than M hile he was employed in the ut- 
 tering of a few sentences." Prayer, therefore, 
 being purely of divine origin, and only brought 
 forth in man by the immediate openings and 
 leadings of the Spirit of God, Friends believe, 
 that all who enter upon it, without such direc- 
 tion and government, are only fulfilling the 
 will of the creature ; and though they may re- 
 peat the best of words, even the prayer which 
 Christ taught his disciples, it is not prayer to 
 them, nor will it enter the ears of the Most 
 High. As in regard to prayer, we hold that 
 no human acquirements can quality for it, or 
 in any degree be equal to it ; so also we believe 
 with respect to singing of hymns and spiritual 
 songs. On this subject we differ from many 
 Other professors of Christianity ; and we have
 
 reason to believe that some pious and well dis 
 posed professors have not seen how to reconcile 
 our omission of this practice. But the society 
 of Friends do not believe that scnp-s of thanks- 
 
 3 
 
 giving or praise are, of necessity, vocaK If 
 by the divine Spirit, they are favoured to feel 
 praise, to spring in their souls, let them sing 
 their spiritual song in spirit, where it properly 
 originates; and we doubt not God, who is a 
 spirit, will understand their spiritual song. But 
 we do not see that those inward joys of the 
 soul, at all stand in need of any outward or 
 musical tone, to render them acceptable to God. 
 And though we were sometimes to admit the 
 outward voice to be incorporated with this 
 spiritual impression, yet we are not of the 
 judgment that this would be proper in our re- 
 ligious assemblies, because we are aware that 
 all could not in truth sing the same song ; some 
 would be likely to be unqualified. Indeed it, 
 eould seldom occur, that the whole congrega- 
 tion would be raised into the same spiritual 
 song, and if any should outwardly sing, that 
 which was not inwardly brought forth in them* 
 by the spirit of God, such would be acting con- 
 trary to truth, and could not be edified thereby ^ 
 From this view of the subject we apprehend-all
 
 40 
 
 those who are not prepared in spirit, to singv 
 had better be silent. And those who are open- 
 rd in spirit, into the songs of the Lord, let 
 them sing to the Lord in spirit ; and not to 
 men. lest they become the instruments of spiri- 
 tual death to those whom the Lord has not vet 
 given a song : and who according to his right- 
 eousness, are yet to pass under the just dispen- 
 sation of condemnation. But if the whole as- 
 sembly were born of the spirit, and each of 
 them were in consequence prepared for the true 
 worship of God ; we have eleswhere said, that 
 this does not require the aid of the human voice; 
 but being an inward and divine qualification 
 known unto God, because brought forth by him, 
 we are not sensible that it is made any more 
 acceptable, by being proclaimed outwardly in 
 songs to men. And if the outward singing 
 does not add to the spiritual virtue of the 
 thanksgiving or praises, then there is no advan- 
 tage gained by it. That singing then, which 
 is pleasing to the Almighty, must proceed from 
 that which is pure in the heart, even from the 
 divine life, and manifestation of the spirit: and 
 all those will, no doubt, as they are moved 
 thereby, have spiritual songs and hymns, to re- 
 turn unto the Lord. But we do not find in
 
 41 
 
 the New Testament, any thing to warrant th 
 use of instruments of music, or artificial ringing 
 in tlie worship of Gad ; and being- satisfied thai 
 lie is and may be worshipped inspirit, and in 
 truth, we leave all those outward acts, which 
 arc often attended with danger to the cause of 
 sincerity, out of our practice. According to 
 the usual method of those, who unite with vocal 
 singing, a psalm is offered to the assembly, and 
 then they join in singing the same. But let 
 us, for the sake of further understanding the 
 subject, suppose the following is to be sung : 
 " I am weary withlny groaning, all the night 
 make I my bed to swim ; I water my couch with 
 my tears." Psal. vi. 6. It must be evident, 
 that those only could sing this psalm, who had 
 been in the same state ; all others would be 
 singing that which they had not known. And 
 thus it must be in every instance, where any 
 join in the songs of the faithful, who have not 
 themselves been faithful. We, therefore, be- 
 lieve, that as the worship we are called to is of 
 divine original, there is no mistake in its ope- 
 rations ; but all the living, may harmonize to- 
 gether in the same spirit, and worship God, 
 " according as he has dealt, to every man, the 
 ^m- of faith," lloiu. xii. 3, Nor do we
 
 42 
 
 believe the rebellious, and enemies to the truth, 
 an join, while they remain in that state, in the 
 true and spiritual worship. But we know they 
 may unite their voices, where an outward form 
 of worship is embraced ; and such may even 
 suppose they are doing 1 God service. The so- 
 ciety of Friends are therefore satisfied with their 
 silent and spiritual meetings, and abundantly 
 prefer them to any formal mode of worship, 
 which is outward, and not according to the 
 leadings and manifestations of the divine spirit. 
 
 From what has been said, the reader will ob- 
 serve, that we are by profession bound to wait 
 for the calls and direction of the spirit, and not 
 to proceed to preaching, praying, or singing in 
 our solemn meetings, unless we are thereunto 
 led ; and that in the two last cases there may 
 be many engaged according to their different 
 wants and growths, even at the same time, and 
 in the same assembly ; which would not be the 
 case, if all were called to join in the same form, 
 either of prayer, or of singing. We therefore 
 believe, that we are called upon to hold up a 
 testimony arrainst all those performances, in the 
 solemn act of worship, which are entered upon 
 in the will, wisdom, and time of man, and to
 
 43 
 
 exalt by precept and example, our testimonf, 
 to the spirituality of the gospel dispensation ; 
 well knowing that it is a dispensation, in whiclji 
 the substance is to be enjoyed in the spirit and 
 life of the dear Son of God ; who is building- up 
 a spiritual church, founded upon him in all 
 
 OF THE DOCTRINE OF FAITH. 
 
 ON the doctrine of faith, we say with th 
 apostle, that " without faith, it is impossible to 
 please God." But by faith, we do not mean a 
 confession to any particular form of opinions ; 
 because this would be possible to those who arc 
 in many respects reprobate concerning the faith 
 in Christ. Neither are we of the judgment, that 
 our u faith should stand in the wisdom of man, 
 but in the power of God," 1 Cor ii. 5. 
 Therefore, we believe, that the faith of a true 
 disciple of Christ, is in a living principle, a 
 divine and heavenly spirit ; which no human 
 means can beget in us ; but which is the im- 
 mediate manifestation of the eternal power 
 and word of God. Wherefore, we conclude 
 with the apostle Paul, " faith cometh by 
 hearing, and hearing by the word of G~
 
 44 
 
 Rom. x. 17. This word, we believe to be th 
 same which was in the beginning, which Mr 
 spoke of, and which Paul adverts to and says, 
 *' Is nigh thee., even in thy mouth, and in thy 
 heart. This is the word of faith, which we 
 preach." Rom. x. 8. Those, therefore, who 
 believe in this inward manifestation of the 
 word, and have their.spiritual ear open to hear, 
 have come to embrace the proper object of 
 faith,, without which it is impossible to please 
 God. To such, faith is the evidence of things 
 not seen, the substance of things hoped for. 
 They are in the true and spiritual sense the 
 children of faithful Abraham, walking by the 
 same rule, and minding the same thing. This 
 is that faith by which the elders obtained a 
 good report, and concerning which so much is 
 said in the holy Scriptures. Every one, there- 
 fore, whose spiritual ear is open to this mani? 
 festation of the spirit, or word of faith, is no 
 longer trusting to the natural understanding, 
 but living subject to the divine mind, and there- 
 by overcoming the world. Until we have come 
 .to this living principle, this light and life of the 
 spirit, the soul remains subject to the fallen 
 nature, and cannot serve God acceptably, or be 
 united to him. Cut we believe that tliis greai
 
 principle of faith is offered to all men, and that 
 those of every description who come to trust 
 in it, and be led by it, AY ill be raised from un- 
 der the dominion of fallen nature, and united 
 by faith to the general assembly of the church 
 of the first born, whose names are written in 
 heaven. Wheresoever this living faith is, 
 there will be the works corresponding with it. 
 But a faith that is without works is not of di- 
 vine origin. " Was not Abraham, our father, 
 justified by works, when he had ottered his 
 son Isaac, upon the altar ? Seest thou how faith 
 wrought with his works, and by works was faith 
 made perfect." James ii. 21, 22. When the 
 soul of man is brought to lean upon this divine 
 manifestation of the spirit, then there is no 
 longer a submission to evil, but all the powers 
 of temptation are laid open, and the transgress- 
 ing nature in man is brought to light, and 
 judgment is passed upon it. These are the}, 
 who walk in the spirit, and have no confidence 
 in the flesh, and " who are kept by the pow r er 
 of God, through faith unto salvation ; ready to 
 be revealed in the last time." J Peter i. 5. 
 From the foregoing, it will appear that Friends 
 consider it possible, for a man to acknowledge 
 that he believes in the moral excellency of the
 
 46 
 
 doctrines of the Scriptures, and subscribe for- 
 mally to many truths of the gospel : hd may 
 even fulfil the works of the law, and regard all 
 the outward duties of religion, but fail at last 
 to have that faith by which the promise was to 
 be inherited, and by which the strong will of 
 the creature, is kept in subjection to the Crea- 
 tor. For in whomsoever this word of faith is 
 brought forth, and mnde the governing princi- 
 ple, in such the will and pride of the creature 
 is brought down ; they act not from motives of 
 human kind, nor are they soliciting human 
 approbation : but they seek that honour which 
 comes from God only, and therefore they be- 
 lieve, to the saving of the scul. Such do not 
 stumble at the cross of Christ, nor confer with 
 flesh and blood ; but however singular they 
 may appear among men, they, like Paul, are 
 obedient to the heavenly vision,
 
 OF SANCTIFICATION AND JUSTIFICATION. 
 
 IT is when we have submitted to the mani* 
 Festation of the spirit, and have come in con- 
 sequence to possess the true and living faith, 
 which is before spoken of, that the society of 
 Friends believe we are justified* " Be it 
 known unto you, therefore, men and brethren, 
 that through this man, is preached unto you, 
 the forgiveness of sins ; and by him, all that 
 believe are justified." Acts xiii. 38, 39. But 
 justification cannot be without sanctification, 
 nor sanctification without obedience, nor obe* 
 dience without faith. Therefore, as true 1 faith 
 is always connected with obedience, " we con- 
 clude that a man is justified by faith, without 
 the deeds of the law :" Rom. iii. 28. that is, 
 whether he is acquainted with the outward ob- 
 ligations contained in the law or otherwise. 
 By faith in the law of the spirit, and obedience 
 thereunto, he will be so strengthened and in- 
 structed, as to fulfil the law, and even be jus- 
 tified by the law, though he act not from an 
 outward knowledge of it, but from the word of 
 faith alone. But justification, we have said, 
 is not without sanctification. The reader will
 
 observe, that the two terms are of themselves, 
 when applied to man, not definite ; that is, a 
 man may be sanctified in part, and justified in 
 part. And we believe that he is only justified 
 i;i the same proportion or degree that he his 
 sanctified : consequently, that entire justifica- 
 tion must be because of entire sanctification ; 
 and such a state of perfect sanctification, we be- 
 lieve to be an effect produced by perfect obe- 
 dience to the manifestation of the spirit of 
 Christ. But those who act from a respect to 
 the law, as it is outward, may do so from a 
 principle of self-love, and may obtain the out- 
 ward justification of the law, and be highly es- 
 teemed among men, and at the same time not 
 obtain that justification which is of faith, but 
 even be enemies to the cross of Christ, standing 
 in the pride of the creature, and in that wisdom 
 which is foolishness with God. Therefore the 
 apostle has said, " By the deeds of the law 
 there shall no flesh be justified in his sight." 
 Rom. iii. 20. " But being justified by faith, 
 we have peace with God through our Lord 
 Jesus Christ, by whom also we have access by 
 faith into this grace wherein we stand, and re- 
 joice in hope of tlv glory of God." Rom. v. 1, 2. 
 That is, we are not possessed of any merit of
 
 49 
 
 our own, by u hich we can come of ourselves 
 to this grace, but are fallen creatures in our 
 natural stute, without power to make recon- 
 ciliation with God. And therefore our free- 
 dom from tlte sins that are past, is proposed 
 and offered to us by the imputative righteous- 
 ness of Christ supplying for us what on our 
 part was lacking, on condition of our obedience 
 to the manifestation cf Lis spirit ; but in no 
 case applied for our benefit, while we continue 
 to refuse to walk in his light. I have spoken 
 of sanctification as going before justification. 
 We believe when any one is awakened by the 
 power and spirit of Christ and brought to see 
 his fallen and sinful state, that there is, if I mar 
 so speak, a provisional justification for him ; by 
 which he is introduced so far into the favour of 
 the Almighty as to receive the opportunity of 
 forgiveness of sins that are pa^t, and stand ac- 
 quitted from them by the atonement of Christ, 
 on condition that he accept the offered dispen- 
 sation .of repentance ; from which will follow, in 
 the progress of the soul in obedience to Christ, 
 sanctification, and a consequent justification. 
 In this view the apostle places the case. " And 
 such were some of you, but ye are washed, but 
 ye are sanctified, but ye are justified, in tke 
 c ,
 
 50 
 
 name of the Lord Jesus, and by the spirit of. 
 our God." 1 Cor. vi. 11. " For this is the will 
 of God, even your sanctification, and that every, 
 one of you should know how to possess his 
 vessel in sanctification and honour." Thes. iv, 
 3,4. 
 
 THE DOCTRINE OF PERFECTION. 
 
 THE doctrine of perfection appears to me to 
 follow next in course after sanctification and 
 justification. Friends believe that a state of 
 perfection in this life in enjoined in as positive 
 a manner as any other obligation whatever. 
 * Be ye therefore perfect, even as your Father 
 which is in heaven is perfect." Mat. v. 48. 
 If this plain and positive command of Christ 
 be rightly understood, we shall find that it 
 must be taken in connexion with other con* 
 siderations which he has communicated. We 
 are told, " I am the vine, yc are the branches. 
 He that abideth in me and I in him, the same 
 bringeth forth much fruit ; for without me ye 
 can do nothing." AW may therefore consider 
 the doctrine of perfection under this figure :
 
 51 
 
 as though our Lord had said that as the branch 
 of the vine is perfect, according to its kind, in 
 consequence of the order of nature, by being 
 in connexion with the vine, so also shall ye be 
 if ye abide in me. But unless ye abide in me, 
 there is in your case a deficiency, and that order 
 which only is perfect is broken, in which state 
 ye cannot be perfect But the perfection which 
 I liuve called you to, is entirely possible on my 
 principle : and this you must believe, if you 
 can believe that your Father which is in heaven 
 is perfect ; you have a proof of his perfection 
 in all his Works : and I have told you plainly 
 that as the branch and vine are perfect in con- 
 sequence of their connexion, so when ye are 
 sustained and live in the same spirit, yon will 
 l>e as perfect in your order, as I am in mine. 
 But as the branch would be imperfect, and fail 
 to bring forth fruit if it abode not in the vine, 
 so also you will fail, if you abide not in me. 
 We have sufficient evidence in favour of the 
 doctrine of perfection, not only from the com- 
 mand of Christ to his disciples, which ought to 
 be conclusive, but also from the doctrine which 
 was common and held forth in the primitive 
 church. Paul has said, " Ilowbeit we speak 
 wisdom among them that are perfect." 1 Cor.
 
 ii. 6. If the apostle did not believe that there 
 were those in' his day, who had come to thi- 
 state, we cannot suppose the above sentence 
 would have been offered. But this is far from 
 being the only ease in which the idea of perfec- 
 tion is spoken of. " Be perfect, be of good 
 comfort," &c. 2 Cor. xiii. 11. is mentioned by 
 the same apostle elsewhere. And again, " Till 
 we all come in the unitv of "the faith, and of the 
 knowledge of the Son of God, unto a perfect 
 man, unto the measure of the stature of the 
 fulness of Christ." Eph. iv. 13. " Let us there- 
 fore as many as be perfect, be thus minded/* 
 Phil. iii. Jo. " Warning every man, and teach- 
 ing every man in all wisdom, that we may pre- 
 sent every man perfect in Christ Jesus." Col. 
 i. 28. And on this subject the apostle James 
 has said, " Let patience have her perfect work, 
 that ye may be perfect and entire, wanting no- 
 thing." James i. 4. The foregoing evidently 
 proves that the doctrine of perfection was not 
 only enjoined by Christ upon all his followers, 
 but also believed in and taught by his faithful 
 servants in the primitive church. But whatever 
 may be the objections raised against it at this 
 day, or against the society of Friends for holding 
 it up as indispensible, we cannot believe that
 
 53 
 
 Christianity is maintained according to the ful- 
 ness of its own obligations by those who reject 
 it. Why any should stumble at this profession, 
 it is difficult to conceive ; because a doubt of 
 the possibility of perfection, must imply unbelief 
 in the all-sufficiency of the means, which God 
 in his mercy has offered, for the restoration and 
 salvation of man ; since it must be evident that 
 we are not to be permitted an inheritance in 
 the kingdom of God, unless we are first made 
 pure ; doubtless that which is pure is perfect, 
 and the perfection which is required is alto- 
 gether included in the fulfilment of those com- 
 mands which are given, and which, as has been 
 before advanced, must be possible. If we take 
 a view of this doctrine, in relation to the will 
 of the Almighty, it must appear that he wills 
 our perfect redemption, and consequent separa- 
 tion from all transgression. This is manifested 
 by jevery mark of his love to his creature rr.an ; 
 but in no instance more so than in that of send- 
 ing his beloved Son ; or as the evangelist John 
 informs us, " God so loved the world that he 
 gave his only begotten Son, that whosoever be- 
 lieveth in him should not perish, but have ever- 
 lasting life." John iii. 16. And to the same 
 effect has Paul spoken. "He that spared not 
 c3
 
 54 
 
 his own Son, but delivered him up for us all ; 
 how shall he not with him also freely give us 
 ail things." Rom. viii. S2. Many other pas- 
 sages might be instanced to show the love of 
 God to man. All this manifestation of his love 
 must be to no purpose, if we are not put into at 
 capacity to comply with his will, and that his 
 will is that we should be made perfect, I hope 
 will not be denied ; since the command to be so, 
 has no less authority than that of his beloved 
 SOTT. But the perfection of man, though it ap- 
 pears to as to correspond with the divine mind, 
 we do not believe is attainable by any power of 
 our own j it is a state which can only be pro- 
 duced by the submission of our will in all things 
 to the will of God. Aed we believe that though 
 it is not in us, as transgressing- and fallen crea- 
 tures, to come of ourselves to God, and thus to 
 submit to him, yet we doubt not, that when by u 
 sense of his love we are drawn to him, and 
 through the atonement of his dear Son, our sins 
 ure forgiven, because we have passed through 
 the dispensation of repentance, that it is pos- 
 sible to be so allied in love to God as to let go 
 all improper love for other objects^ and thus to 
 know a triumph by the power of his spirit over 
 the transgressing nature. Therefore we believa
 
 that the souls of these are so separated from 
 every fallen influence as to stand in the perfect 
 obedience of Christ. That they are united as 
 branches to him, the true and living vine, and 
 partake of t]>at perfect nature which the wise 
 God will approve and accept. Such know as 
 Paul has said. " Ye have not received the spirit 
 of bondage again to fear, but ye have received 
 the spirit of adoption, whereby we cry Abba, 
 Father. The spirit itself beareth witness with 
 our spirit, that we are the children of God." 
 Rom. viii. 15. 16. Being- thus begotten anew 
 by the power of God, they are perfect children 
 of the light and of the day, in whom, through 
 obedience to the will of their heavenly Father, 
 vittory- is gained over all the powers of darkness. 
 
 JIEWARDS AND PUNISHMENTS. 
 
 IN relation to this subject, we resort, as in 
 other cases, to the doctrine of the Scriptures. 
 Our belief in them, I have already said, is con- 
 firmed by the concurrent evidence of the Spirit 
 of Truth ; without which we apprehend no one 
 can be a true believer, but only led to a tra- 
 c 4
 
 6 
 
 thtionai and implicit belief. Concerning 1 re- 
 ward* and punishments, it is very clear that 
 the Saviour of men has taught this doctrine ; 
 and with it may be connected the belief of im- 
 mortality, and the resurrection both of the just 
 and the unjust. " And before him shall be 
 gathered all nations, and he shall separate them 
 one from another, as a shepherd divideth his 
 sheep from the goats. And he shall set the 
 sheep on his right hand, but the goats on his 
 left. Then shall the King say to them on his 
 right hand, come ye blessed of my Father, in- 
 herit the kingdom prepared for you from the 
 foundation of the world. For I was an hun- 
 gered and Ve gave me meat, I was thirsty and 
 ye gave me drink, I was a stranger and ye took 
 me in ; naked, and ye clothed me ; I was sick 
 end ye visited me, I was in prison and ye came 
 unto me. Then shall the righteous answer him, 
 spying, Lord, when saw we thee. an hungered 
 and fed thee ? or thirsty and gave thee drink ? 
 when saw we thee a stranger and took thee in, 
 or naked and clothed thee? or when saw we 
 thee sick, or in prison, and came unto tbee ? 
 And the King shall answer, and say unto them, 
 inasmuch as ye have done it unto one of tlie 
 least of these my brethren, ye have done it unta
 
 57 
 
 me. Then shall he say also unto them on hia 
 left hand, depart from me, ye cursed, into ever- 
 lasting fire, prepared for the Devil and his 
 angels." Mat. xxv. 32 to 42. Many other pas- 
 sages might be taken to prove that rewards and 
 punishments are the manifest doctrines of Jesus 
 Christ, and as certainly as we believe him to 
 be the Son of God, the Lord from heaven, a 
 quickening spirit, the judge of quick arid dead, 
 o certainly we profess to believe in and teach 
 this doctrine. But to know the terrors of the 
 Lord for sin, to be humbled under the power 
 of his mighty hand, and really to experience 
 the weight of the dispensation of condemnation, 
 is the most effectual convincement, that the 
 transgressor is absolutely and positively sepa- 
 rated from the love and favour of his Lord; 
 and we believe that this has been the humbling 
 dispensation by which many have been brought 
 to believe in the doctrine of rewards and punish- 
 ments ; and to be awfully convinced that if the" 
 soul departed out of time in this dark and des- 
 perate state, it would be without any qualifi- 
 cation for happiness. But though we are satis* 
 fied, according to the Scriptures, that if we die 
 in our sins, where our Lord is we cannot come, 
 yet we are also satisfied that his tender mercy 
 c5
 
 58 
 
 waits long for transgressing mortals, and his 
 calls of kindness are in many ways commu- 
 nicated to them, to repent, return and live. 
 But if all these are rejected, and men harden 
 the heart and stiffen the neck, and will none of 
 his reproof, then the awful moment we believe 
 will come when it will be said, " depart from 
 me, ye workers of iniquity; and let him that 
 is filthy, be filthy still." Whilst I have been 
 stating the doctrine of Christianity, and the 
 profession of the society on this very serious 
 subject, my soul is moved within me by a re- 
 newed remembrance of the wormwood and the 
 gall; by afresh sense of the awful impression 
 which I have experienced under the righteous 
 judgments of God, for the sins of my youth. 
 And though it may be a digression from the 
 subject, I will here express the tender solici- 
 tude I feel, that none may quench the spirit, 
 or evade the holy discipline of the cross of 
 Christ ; lest they finally fall, never to rise again 
 into the privilege of salvation. I have before 
 stated, that with the doctrine of rewards and 
 punishments is connected that of the immor- 
 tality of the soul, and the resurrection both of 
 the just and the unjust, Such a resurrection 
 the society of Friends believe in. according to
 
 59 
 
 the Scriptures. I have often marvelled why 
 any discussion or ground of dispute should 
 exist upon tlus subject ; and yet it is one 
 about which much has been said. Here alsa 
 we resort to the doctrine of the Scriptures, 
 and are satisfied with what we apprehend they 
 teach in the case. Paul has said on this sub- 
 ject, " There are also celestial bodies, and 
 bodies terrestrial, but the glory of the celestial 
 is one, and the glory of the terrestrial is ano- 
 ther. There is one glory of the sun, and ano- 
 ther glory of the moon, and another glory of 
 the stars ; for one star differeth from another 
 star in glory, so also is the resurrection of the 
 dead. It is sewn in corruption, it is raised in 
 incorruption. It is sown in dishonour, it is 
 raised in glory. It is sown in weakness, it is 
 raised in power. It is sown a natural body, 
 it is raised a spiritual body." 1 Cor. xv. 40. 
 to 45. And again, in the same chapter, " Now 
 this I say, brethren, that flesh and blood cannot 
 inherit the kingdom of God ; neither doth cor- 
 ruption inherit incorruption." 50. And again, 
 " For this corruptible must put on incorrup- 
 tion, and this mortal must put on immortality." 
 53, 54. One more passage I shall offer from 
 the Scriptures on this subject, and afterwards
 
 60 
 
 leave tlie reader to his own conclusions. " Then 
 shall the dust return to the earth as it -was. and 
 the spirit shall return unto God who gave it. 1 ' 
 Eccl. xii. 7. 
 
 DAYS A\D TIMES. 
 
 IT is the practice of Friends to unite with 
 other professors of Christianity in setting- apart 
 one day in seven for the purpose of divine 
 worship ; and they have no doubt of the pro- 
 priety of it. Under the legal dispensation we 
 observe that it was a divine ordinance, and 
 that the Jews were strictly enjoined to regard 
 it. But when the Messiah came, it is very 
 evident that he had a view to excite new and 
 more important considerations about the ob- 
 servance of days : and finding the Pharisees 
 and others very particular, and even supersti- 
 tious on this subject, he sa>v occasion frequent- 
 ly to put them upon trial ; the first circum- 
 stance I shall notice of this is the following. 
 *' And it came to pass that he went through 
 the corn fields on- the Sabbath day, and his dis- 
 ciples began as they went to pluck the ears of
 
 61 
 
 corn." This circumstance it appears did not 
 escape the notice of the Pharisees, who there- 
 upon immediately were willing to find fault 
 with them, and put them in mind of the law. 
 " Behold, why do thy disciples on the Sabbath 
 day that which is not lawful." Whereupon 
 they were informed, " The Sabbath was made 
 for man, and not man for the Sabbath. There- 
 fore the Son of man is Lord also of the Sab- 
 bath." Mark ii. 23, 24, 27, 28. And as the 
 Saviour did not join the Pharisees in a rebuke 
 of his disciple?, we may fairly infer that he had 
 an objection to a superstitious observance of 
 days and times. " One man esteemeth one 
 day above another, another esteemeth every 
 day alike. Let every man be fully persuaded 
 in his own mind. He that regardeth the day, 
 regardeth it unto the Lord, and he that re- 
 gardeth not the day, to the Lord he doth not 
 regard it." Rom. xiv. 5, 6. Such we observe 
 was the liberality of that eminent minister of 
 Christ, the apostle Paul, on the subject of 'days 
 and times ; but I do not mean from thence to 
 infer that he was opposed to the devotion of a 
 day to sacred purposes. It is doubtless ex- 
 pedient for the professors of Christianity to 
 separate themselves at least one day in seven
 
 62 
 
 from worldly business. Yet that lie who cre- 
 ated time made it all equally good, and that 
 the bare formal cessation from labour on tin- 
 first day of the week, though outwardly ex- 
 pedient, and even an accommodation in civil 
 society, is by no means sufficient ; and there- 
 fore unless we regard the day to the Lord, we 
 do not regard it. He that searcheth the heart, 
 and trieth the reins, and sheweth unto men 
 what their thoughts are, is often more dis- 
 honoured on that day than in all the other. 
 days of the week. But as I have before ob- 
 served, I am satisfied there is no particular 
 holiness attached to one day more than ano- 
 ther ; yet if we were to lay aside the practice 
 of setting apart one day in seven, no doubt 
 the cause of religion would suffer by it. The 
 society therefore, although they do not believe 
 that one day has any sacred preference to ano- 
 ther, have never departed from the practice of 
 other professors in regard to the first day of 
 the week. As it respects days and times ap- 
 pointed for prayers, fasting, #c. though they 
 believe that the Christian should live in the 
 spirit of prayer, they cannot make appoint- 
 ments for this purpose, or join with those who 
 do. Nor have they consecrated days in reve-
 
 63 
 
 rencc to any particular occasion or person : 
 well knowing that it is not the devotion of par- 
 ticular times, but the obedience of the whole 
 heart to the will of God, which Christianity 
 calls for ; and that not one, but every day that 
 a gracious Creator may grant to them. It ap- 
 pears that Paul was afraid of some of the time- 
 servers in his day ; "But now after that ye 
 have known God, or rather are known of God, 
 how turn ye again to the weak and beggarly 
 elements, whereunto ye desire again to be in 
 bondage. I am afraid of you, lest I have be- 
 stowed upon you labour in vain. Ye observe 
 days, and months, and times, and years." Gal 
 iv. 9, 10, 11. 
 
 WATER BAPTISM. 
 
 FRIENDS do not believe that water baptism, 
 under any of the forms of administration a- 
 dopted by the various professors of Christianity, 
 is enjoined by any thing said upon the subject 
 in the Scriptures of truth. But because they 
 have rejected it, and held that it belonged to a 
 dispensation inferior to the Gospel, some have
 
 64 
 
 been ?o uncharitable as to deny that they were 
 Christians. When I have taken a serious view 
 of the doctrine of water baptism, and admitted, 
 for the sake of examination, that it was neces- 
 sary, I have always stumbled at the coni-e- 
 que,nces which must connect with such a belief. 
 If, for instance, we say that a soul cannot be 
 saved unless the body of the person is dipped 
 in water, or sprinkled by another, that the con- 
 sequence must be, that the grace of God, or 
 manifestation of the spirit, is not a sufficient 
 means for salvation; that even the Almig-hty 
 cannot perfect the salvatioa of man, without 
 the aid of one of his creatures to sprinkle or 
 dip the person to be saved. This J could never 
 admit, and yet it must be admitted, if there is 
 no salvation without. But there is, and has 
 been salvation without it : for no one can be- 
 lieve that the innumerable company which no 
 man could number, of all nations, and kin- 
 dreds, and people, and tongues, which- stood 
 before the throne y and before the Lamb, clothed 
 with white robes, &c. were all baptized with 
 water; yet if one of them was saved without, 
 then salvation is possible without water bap- 
 tism. But it is even probable that water bap- 
 tism was not so much as heard of by many of
 
 65 
 
 them. The foregoing considerations on the 
 subject were sufficient to satify me that this 
 baptism was not a divine ordinance, intended 
 to be necessary, or entailed upon the church of 
 Christ. But lest however it should be thought 
 that this is not a sufficient enquiry into the 
 subject, I will pursue it further. John the 
 Baptist was sent to baptize with ivater unto 
 repentance. But it does not appear to us that 
 his dispensation or service ever extended to 
 the opening of the mysteries of the kingdom of 
 Christ : this we believe remained to be sepa- 
 rately reserved as the work of the spirit. And 
 we apprehend we are authorized to hold this 
 belief, because there is no evidence that any 
 after John were commanded to practise the bap- 
 tism of water. We find no proof that the mi- 
 nistration of John the Baptist was to be con- 
 tinued in the Christian church. And we doubt 
 not but that every soul which is brought under 
 the baptism of the spirit of Christ, and abides 
 the refining operation of it, will be saved whe- 
 ther baptized with water or not ; and therefore 
 we believe that the only baptism which is sav- 
 ing, is the baptism of the spirit. Those who- 
 think otherwise, and can reconcile all the con- 
 sequences pf their watery baptism, must be left
 
 66 
 
 until tV.oy may be favoured to pee their way 
 out of it. It is however desirable that when 
 they have fuililled this form, they may not sit 
 down contented, and suppose the work of the 
 soul's salvation is accomplished. For this I 
 believe is a consequence which is very liable to 
 attend all those who are dwelling on the fulfil- 
 ment of outward ordinances; and such appears 
 to have been the judgment of the apostle Paul. 
 " But now, after that ye have known God, or 
 rather are known of God, how turn ye again to 
 the weak and beggarly elements, v/hereunto ye 
 desire again to be in bondage. Ye observe 
 days, and months, and times, and years. I am 
 afraid of you, lest I have bestowed upon you 
 labour in vain. Gal. iv. 9, 10, 11. I might 
 add many other passages from the Scriptures, 
 to shew that a dependence upon outward 
 means for salvation was disapproved of by th 
 faithful. 
 
 In order more fully to state the ground on 
 which the society of Friends refuse to own 
 water baptism, I may observe, that a main pil- 
 lar in the profession of Friends, is that the 
 grace of God, which has appeared unto all 
 men, is all-sufficient for salvation. But if
 
 water baptism be indispensible, then is this 
 jp-p.re or manifestation of the spirit not sui- 
 tioient : and it ought to be said that by th 
 baptism of 'water, and the gift of the holy 
 tpirit, man only can be saved: and that though 
 a soul experience the refining power of the 
 baptism of the Holy Ghost, yet unless the body 
 experience the influence of water baptism, 
 there is no salvation possible. Should the lat- 
 trr be insisted upon, it will be necessary to 
 resort to the Scriptures for proof. Bat though 
 John baptized with water unto repentance, we 
 do not find that he has in one instance held out 
 that his baptism was sufficient ; but he points 
 to Christ, as the all-sufficient baptizer. And 
 it appear* that for this end he was raised up 
 qualified; not as the advocates fbr water 
 suppose, to establish an outward or- 
 in the Christian church; bat to point 
 to him, in whom the fulness of the Godhead 
 dwelt bodily. And thus he is spoken of by the 
 prophet : " the voice of him that crieth in the 
 wilderness, prepare ye the way of the Lord, 
 make straight in the desert a highway for our 
 God." Isaiah xl. 3. To this end he came, 
 turning the Jews from their desert and wilder- 
 ness state to Christ, the Son of God. The pro-
 
 .68 
 
 phet has, in this summary of the character and 
 mission of John the Baptist, held up no system 
 to be established by him ; neither has he shewn 
 any connexion in the mission of this prophet 
 and Christ; but simply that the former was a 
 preparatory messenger to the Jews: a kind of 
 outward witness which a merciful God con- 
 descended to give them of the Messiah : that 
 as they were told by the same prophet that 
 Christ should come, so they might have in evi- 
 dence his forerunner to prepare them, to let go 
 their confidence in the desert and wilderness 
 of ceremony, and be by him turned to Christ, 
 the Lamb of God, who only can take away the 
 sin of the world. To this end we believe John 
 the Baptist came. The prophet Malachi has 
 spoken of him more particularly by name. 
 " Behold, I will send you Elijah the prophet, 
 before the coming of the great and dreadful 
 day of the Lord." Mai. iv. 5. But neither 
 does he attribute to him the authority to set up 
 or establish any system or ordinance in the 
 church, or clothe this forerunner with power 
 to administer any part of the means of sal- 
 vation ; and the evangelist Luke, who refers to 
 this prophet, explains this Elijah to mean a 
 messenger in the spirit and power of Elias;
 
 69 
 
 the same that the Jews expected, and ought, 
 upon their own principles, to have received, 
 in evidence to the fulfilment of the prophecy 
 concerning Christ; but neither lias the evan- 
 gelist given him any office in the church, but 
 considered him simply in the light of a witness 
 to the Messiah ; and Luke professes to state 
 the declaration of the angel Gabriel to Zacha- 
 rias, concerning the mission or service of this 
 forerunner of Christ. " And many of the 
 children of Israel shall he turn to the Lord 
 their God ; and he shall go before him in the 
 spirit and power of Elias, to turn the hearts of 
 the fathers to the children, and the disobedient 
 to the wisdom of the just, to make ready a 
 people prepared for the Lord." Luke 1. 16, 17. 
 Now, inasmuch as he was to go before, and be, 
 as the evangelist John has said, " a witness, to 
 bear witness of the light, that all men through 
 
 O ' O 
 
 him misrht believe. He was not that lio-ht. but 
 
 O o * 
 
 was sent to bear witness of that light. That 
 was the true light, that lighteth every man that 
 cometh into the world." John i. 7, 8, 9. we 
 cannot infer from thence, or from all the tes- 
 timony combined, that his ofticc was to es- 
 tablish any system, or enjoin any ordinances, 
 upon those who might believe his testimony;
 
 70 
 
 But he was clearly a messenger under the law, 
 pointing' to the Je\vs 5 and informing them of 
 a more glorious dispensation, about to be 
 ushered in Accordingly we find that when 
 they sent messengers to him, saving, " Why 
 bapiizest thoiK then, if thou be not that Christ, 
 nor Elias, neither that prophet ;" he imme- 
 diately informs them of Christ, saying, " I bap- 
 tize with water, but there standeth one among 
 you, whom ye know not. lie it is, who com- 
 ing after me, is preferred before me ; whose 
 shoes' latchet I am not worthy to unloose.'* 
 John i. 25, 26. 27, 29. And the next day he 
 informs them again of Jesus, and calls their 
 attention, saying, " Behold the Lamb of God, 
 which taketh away the sin of the world. This 
 is he of whom I said, after me cometh a man 
 which is preferred before me, for he was before 
 me. And I knew him not, but that he should 
 be made manifest to Israel, therefore am I 
 come baptizing with water." As this was the 
 end to be answered by the ministry of John, 
 so we believe that in fulfilling his office, he 
 very fitly had recourse to water baptism in 
 order to instruct those among whom he was 
 sent, that they might know that in like manner 
 as by his baptism, the body was immersed in
 
 71 
 
 water, so should the souls of men be clipped 
 t>r immersed into the spirit of Christ, by that 
 baptism of the Holy Ghost of which he spake, 
 alluding to Christ, " Whose fan is in his hand, 
 and he will thoroughly purge his floor, and 
 gather his wheat into his garner." Matt. iii. 
 11, 12. Thus we understand this messenger 
 to the Jews, nor does it appear that he ever 
 aimed at any other purpose by his ministry 
 and baptism. Therefore we believe that the 
 office of water baptism, as a Jewish ceremony 
 designed outwardly to represent a more effec- 
 tual and saving baptism, ended as to its in- 
 fluence and purpose, when Christ, the great 
 and spiritual baptizcr of his true believers, 
 came. This appears to us the true state of the 
 case. But it may be said, if water baptism was 
 not intended as an ordinance, why did the Sa- 
 viour of the world go to John to be baptized ? 
 to this we answer, that he knew John was his 
 forerunner, the same of whom the prophets 
 had spoken : and therefore if he had not given 
 his baptism countenance, his own disciples 
 might have been left in some doubts, as well 
 as probably some of the Jews, who expected 
 that Elias must first come ; and not only so, 
 but in tUe act of submitting himself to that
 
 72 
 
 ministration, he gave evidence to the divine 
 origin of the call of John to that particular 
 service. He in like manner fulfilled the or- 
 dinances of the Jews; as in the instance of bis 
 submission to circumcision ; and therefore he 
 said, when John hesitated about administering 
 his baptism, " suffer it to be so now, for thus 
 it becometh us to fulfil all righteousness." It 
 is proper, even though thy mission has but a 
 temporary existence, that as it was a measure 
 appointed for its proper uses, I should give it 
 my countenance, as I have done every other 
 dispensation of divine appointment. But that 
 those outward and typical dispensations were 
 not to remain, we apprehend, may be gathered 
 by his own testimony afterward : for though 
 he informed his disciples that John, who we 
 have already said, was his immediate forerun- 
 ner, was the greatest prophet born of a woman, 
 yet the least in the kingdom of heaven was 
 greater than he. And it is remarkable, that at 
 the time when some of his disciples saw his 
 transfiguration upon the mount, and Moses, 
 the representative of the Jewish law, and Klias 
 talking with him, that both these passed away, 
 but Jesus remained; and at that time was 
 heard a voice from heaven informing thru,,
 
 that i: this is my beloved Son, hear ye "him," 
 'which to us appears no less than saying, that 
 though for wise purposes you have had the 
 dispensation of the law, and also that of John 
 the Baptist, yet now these having been as 
 schoolmasters to bring' to my beloved Son, you 
 are to lean only upon him. But the disciples 
 remembering the prophecy concerning Elias, 
 queried of Christ, " but how say the Jews that 
 Elias must first come?" he then informed 
 them that Elias had -already come, and they 
 had done to him as they listed. By which his 
 disciples knew that "he spake of John the Bap- 
 tist. Wherefore we infer that the Saviour of 
 men, having led his creation through different 
 administrations, and opened the way to come 
 to him, the all-sufiicient means of salvation, 
 has now completely blotted out the hand writ- 
 ing of ordinances, and given a free and full 
 opportunity to enter the last and highest dis- 
 pensation. And his pleasure, we believe, is 
 that no outside means of dependence should 
 detach the spiritual members of his church 
 from leaning upon and following him. He 
 oven drew tho disciples off from resting upon 
 his porson, that they might come to. receive 
 .and live in his spirit. It is, says he, expedient 
 
 D
 
 74 
 
 for you that I go away, for if I go not away, 
 the Comforter will not come. As though he 
 had said, if I remain with you, ye will not be 
 the spiritual followers that I design you to be, 
 you will still lean upon my outward testimony 
 and instructions ; but if I go away, I will pray 
 the Father, and he will send you another Com- 
 forter, even the Spirit of Truth, and he shall 
 teach you all things, and bring all things to 
 your remembrance. " But the anointing which 
 ye have received of him, abideth in you, and 
 3*e need not that any man teach you, but as the 
 sam2 anointing teacheth you of all things, and 
 is t tli i d no lie." John ii. 26, 27. This is 
 the end of a outward religion. It is neither 
 the law of Moses, the baptism of John, nor any 
 thing less than the Gospel of Christ, which is 
 the pow?r of God unto salvation to all them 
 that believe. The reader may observe, that 
 having given a particular account of the end 
 for which John the Baptist appears to have 
 been sent into the world, and noticed that he 
 was not designed to be the founder of a svs- 
 tem, but merely a witnes*, and minister. to the 
 Jew-, I h;ive omitted saying any thing about 
 the practice of the disciples in regard to wnter 
 baptism, apprehending it would not be n
 
 75 
 
 sary. But before I wholly leave the subject, 
 I will add, that when Christ commissioned his 
 disciples to go teach all nations, baptizing them 
 in the name of the Father, Son, and Holy 
 Ghost, as water is not mentioned in the charge, 
 we infer that it was not meant ; but that he 
 who sent them to preach in his name, would be 
 with them in spirit always, even to the end of 
 the world. And having his spirit and power 
 with them, they should, by ^tsjinfluence, bap- 
 ti/e into the divine nature, those who Mere 
 willing to receive their testimony. This we 
 consider to ba the only saving baptism, not the 
 putting away the filth of the flesh, but the 
 answer of a good conscience towards God. 
 
 o 
 
 Having now closed the remarks upon the 
 subject of water Inpti m, I will just inform the 
 reader, that in going through this point of con- 
 troversial doctrine, I have apprehended the evi- 
 dences brought into view are so far conclusive, 
 and so fully manifest tiiat the religion ofChristi- 
 anity is not entangled with Jewish ceremony 
 t : :;>> :u;l run-It h ;;c\-o.ssary to be remarked upon 
 the profession of others concerning the com- 
 munion and ouiward partaking of bread and 
 wine, in commemoration of the Lord's supper, 
 1)2
 
 76 
 
 Very little, therefore, will be said on that sub- 
 ject. 
 
 ON THE COMMUNION ; OR CEREMONY OF THE 
 LORD'S SUPPER. 
 
 THE society of Friends believe, that the 
 communion of Christ is not an outward par- 
 taking of bread and wine, but an union of spirit 
 with God. This they believe to be attainable, 
 and have no doubt is offered to all : and being 
 satisfied that the kingdom is within, that it does 
 not consist in meats and in drinks, but in right- 
 eousness, peace, and joy in the Holy Gho.t, 
 we are concerned to draw the attention of all 
 from those outward and formal acts, to that 
 which is spiritual ; thai they may open to him, 
 who has long stood knocking, and waiting for 
 an entrance; and then they will experience 
 the fulfilment of the promise, that he will come 
 in and sup with them, and they with him." 
 Rev. iii. 20. Under those views of the heavenly 
 union, which we believe may be attained, our 
 attention is directed to a divine and spiritual 
 communion ; this we are satisfied cannot be 
 supplied by any outward ordinance to v.hich
 
 77 
 
 men have recourse in their own will and time; 
 and the prophane may partake thereof, as well 
 as the professor. We therefore look for, and 
 at times enjoy, the inward and spiritual bread, 
 which only can nourish the soul up into eternal 
 life; and have no confidence in any of those 
 outward ordinances. We desire not to speak 
 harshly of those fellow professors of Christi- 
 anity, who believe in the necessity to perpetu- 
 ate the outward sign ; but leave them where 
 they may apprehend their duty leads them. 
 But as we are satisfied that the only strength, 
 nourishment, and consolation, of the dedicated 
 disciple of Christ must be the light and aid of 
 his holy spirit, we wish not, by any outward 
 act, to produce a dependence upon any other 
 means. Therefore, although we do not join 
 with others in the outward sign, we are never- 
 theless concerned that all may come to the liv- 
 ing and eternal substance ; and in that, know 
 for themselves, the whole man brought into 
 subjection, and the will of God so fulfilled in 
 and upon them, that they may really partake 
 of the new wine of the kingdom, and no longer 
 remain in the old and fallen nature, but in the 
 new and spiritual life, where the spiritual meat 
 and drink may be received, and where the life
 
 of Christ becomes their life. Then shall they 
 partake spiritually of his body and his blood, 
 and sit at his heavenly communion table, in 
 the unity of the spirit, which is the bond of 
 peace. 
 
 OF OATHS. 
 
 THE society of Friends are of opinion that 
 swearing is not only unreasonable in itself, but 
 contrary to the positive command of Christ, 
 and in no instance ought to be submitted to 
 by those who profess to be Christians. u 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. Neither by Jeru- 
 salem, for it is the city of the great king. Nei- 
 ther shalt thou swear by thy head, because thou 
 eanst 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." Mat. v. 33 to 38. The apostle James 
 appears to have very fully adopted the counsel
 
 79 
 
 of his divine master, and to believe it right to 
 give his testimony against swearing-. u But 
 above all things, my brethren, swear not, nei- 
 ther by heaven, neither by the earth, neither 
 by any other oath ; but let your yea be yea, 
 and your nay, nay, lest ye fall into temptation/* 
 Taking this general view of the antichristian 
 practice of swearing, the society of Friends 
 bear their testimony against it, and believe that, 
 among Christians, it ought to be abolished. 
 
 It would require a considerable history, were 
 I to give a full account of the many sufferings 
 which our predecessors have passed through, 
 because they refused to take oaths : and cer- 
 tainly it is a practice which ought to be seri- 
 ously considered by every man ; and more 
 especially if he professes any claim to the cha- 
 racter of a Christian. Because there is no 
 point of duty enjoined by the Saviour of the 
 world, more clearly stated than this, to refrain 
 from swearing. Nor do I know of any practice 
 in civil government, so inconsistent with the 
 very end to be answered by it. But lest we 
 should be thought to start a new doctrine in 
 regard to oaths, it may be useful to shew that 
 an objection against the cause and practice of
 
 awearing, was made by others. Polybius kas 
 said " the use of oaths in judgment was rare 
 among the ancients ; but, by the growing ot" 
 perfidiousness, so grew also the use of oaths." 
 Basil the Great saith, u swearing is the effect 
 of sin." And Ambrose, that " oaths are only 
 a corce?cendency for defect." Chrysostora 
 saith, that " an oath entered when evil grew, 
 when men exercised their frauds, when ail 
 foundations were overturned. That oaths took 
 their beginning from the want of truth." And 
 again, " for what end wilt thou force him to 
 swear, whom thou believest not that he will 
 speak the truth." Many others might be men- 
 tioned, to shew, that swearing has been con- 
 demned by others, as well as Friends. But if 
 no one had come to own this doctrine of Christ, 
 from the time that he delivered it until now, it 
 would even in that case be proper that a Chris- 
 tian society, in conformity to his express com- 
 mands, should refuse to swear. Having stated 
 the foreo oin?, I will refer the reader to Barclay's 
 
 C5 O' v 
 
 Apology, where he will find this particular 
 treated upon at large : and where, I am of the 
 opinion, all the reasons for sw r earing, or in 
 fevour of it, are fully and clearly refuted.
 
 OF WAH. 
 
 THE society of Friends believe that all wars 
 and fightings, whether offensive or defensive, 
 are contrary to the peaceable spirit of Christ ; 
 and therefore not lawful for Christians. If 
 a religion which has for its object the redemp- 
 tion of fallen man from under the dominion of 
 corrupt passions and dispositions, did not for- 
 bid wars and fightings, if it could even suppose 
 a case, either national or individual, which 
 could not be settled among its followers with- 
 out an appeal to arms, such a religion, ia the 
 opinion of Friends, would be unworthy of the 
 name of Christ. A main pillar in the gospel 
 is the spirit of non-resistance : without this 
 spirit, the whuole ground of Christianity would 
 be lost : a principle which calls upon its fol- 
 lowers to love enemies, to forgive injuries, 
 and when we are smitten upon one cheek, to 
 turn the other also. The Saviour of the world 
 did not only deliver such precepts, he also con- 
 firmed them by his example : because, though 
 he had all power in heaven and in earth., yet 
 he submitted to the unrighteous dec ?k>D of 
 tlie Jews, and bore, without resistance to be
 
 S2 
 
 nailed to the cross ; setting us an example that 
 we should follow his footsteps. We therefore 
 believe that he has not left his followers at 
 liberty to enter the field of blood and de- 
 struction. That we are to endure, with un- 
 conquerable patience, and leave our cause to 
 the decision of a righteous judge. Praying- for 
 those who may thus injure us, after his blessed 
 example, when suffering upon the tree, " Father 
 forgive them, for they know not what they do." 
 But we are told, if this be the duty of Christi- 
 ans, if they are in no case to defend themselves 
 against an enemy, not only nations, but indi- 
 viduals, would trample upon the right of each 
 other. This is saying, in substance, that 
 Christianity, if it does not allow of war.--, will 
 be a religion not suitable for man, and conse- 
 quently ought to be rejected. Those who rea- 
 son thus, are not to be spoken to as Christians : 
 if they are spoken to on the subject, it must be 
 M'ithout any claim on their part to Christianity; 
 and with such, the author has no prospect of 
 reasoning here. But all those who lay claim to 
 the Christian religion, he conceives, must be- 
 Ueve that wars and fightings are contrary to 
 the spirit of Christ, who has informed us, " My 
 kingdom is not of this world ; if my kingdom
 
 83 
 
 were of this world, then would ray servants 
 fight." John xviii. 36. I am aware that many 
 just observations and reasonings have already 
 appeared against wars and fightings ; and it 
 therefore does not seem necessary to say much 
 upon tiie subject. But when I consider the 
 warlike measures which singularly engage the 
 councils of nations, and the dependence which 
 seems every where, placed upon human force, 
 and contrast this with what Christianity calls 
 for, I am convinced that much more is necessary 
 to be done, before this dark cloud will be re- 
 moved from the professors of Christianity. I 
 see no reason to expect its removal, until men 
 shall weary, themselves 1 with their own deceiv- 
 
 / 
 
 ings. The probability is, that there will be 
 wars and rumours of wars, and that, in a natio- 
 nal point of view, the end is not yet. But I 
 believe there are some in most countries, who 
 are redeemed from the spirit of war, and I 
 doubt not there are these who will submit to 
 suffer any persecution that the governments of 
 this world, ill the darkness of human policy, 
 may inflict upon them, rather than-stain their 
 hands in human blood. I fcel concerned, while 
 writing upon this important testimony, that the 
 religious society of which I am a member, may
 
 84 
 
 look well to its conduct in all respects on this 
 subject. My fears have been, that many are in 
 danger of departing from the true ground of 
 this testimony. Those only will stand, in a 
 time of trial, who have placed their confidence 
 in the all-sufficient arm of the Almighty ; and 
 who have na dependence upon the arm of flesh ; 
 who know that the kingdom of their divine 
 
 o 
 
 Master is not of this world : and who them- 
 selves are redeemed from the lerve of it, and 
 prefer his cause to all other considerations. 
 Such will bo kept free from all the measures of 
 war, and endeavour to lead quiet and peaceable 
 lives among men, in all godliness and honesty. 
 Neither will they be tossed about by any of 
 the changes that are going on in the world. 
 But being satisfied with the peace of God in 
 their own souls, they will lean upon him, not 
 daring to mix with any thing but what they 
 know proceeds from the light and spirit of 
 truth. But when the affections of men fasten 
 upon worldly possessions, they are in danger 
 cf mixing- with the policy and spirit of the 
 times, and often the steps they take to promote 
 their own selfish ends, are contrary to the be-' 
 nign purpose of Him who regards with an equal 
 eye all the nations of the earth. Hence, such.
 
 85 
 
 become instrumental in hastening the very 
 troubles they meant to guard against. As we 
 have professed to own the Spirit of Truth for 
 our guide, and by its influence to be- led out of 
 every thing which is not conformable to it, I 
 have seen that the day calls for great watchful- 
 ness, and that without it, though we profess to 
 have a testimony against war, we may give our 
 strength and countenance in favour of measures, 
 the remote tendency whereof may be to shed 
 the blood of our sons in the field of battle. 
 Under these considerations my mind has often 
 been exercised, and I have been desirous that 
 some way might open to call the attention of 
 my fellow professors, and invite them to stand 
 sqoarate from every thing which has not its 
 life in the life of truth. Until this is the case, 
 we sliall feel weak in maintaining the dignified 
 testimony to the peaceable spirit of the Gospel 
 of Christ; in whose Gospel and power, the 
 prophet Daniel saw the saints of the Most 
 High standing, saying one to another, how 
 long shall these things be. They were not 
 mixed with the multitude, but were trusting 
 in the Lord. Under these considerations, I 
 have felt desires that all may come out of the 
 wisdom of the creaturely will, beliefing that
 
 8(3 
 
 though there may be many things admitted by 
 this wisdom, which may appear founded in e- 
 quity, arid due from man to man, yet that the 
 government of men, both in a national and in- 
 dividual capacity, is the ultimate and sovereign 
 right of the Almighty, and that the estatlish- 
 ment of peace on earth can never be expected, 
 until the rule and dominion is surrendered up 
 to him. Then will that kingdom be set up, 
 both individually and in the world which the 
 same enlightened prophet saw. " And in the 
 days of these kings, shall the God of heaven, 
 f-c-t up a kingdom which shall never be de- 
 stroyed, and the kingdom shall not be left to 
 ether people y but it shall break in pieces, and 
 consume all these kingdoms, and it shall stand 
 for ever." Dan. ii. 44. While the pride of 
 man continues to usurp the government, and 
 his will and wisdom dictate the measures to 
 be adopted, the effect will be what this fallen 
 wisdom ever has produced. But when that 
 kingdom shall be set up, which is already be- 
 gun in the souls of many people, it shall re- 
 move the spirit of war, and establish in the 
 room thereof, the peaceful reign of the Messiah. 
 As members; of this kingdom, which the Lord 
 designs to exalt, what have such to do with
 
 87 
 
 any other, but to be examples of tli3 peaceable 
 government of Christ? Therefore, let all those 
 
 O r 
 
 who profess to be his subjects, and who be- 
 lieve in his lamb-like, suffering nature, beware 
 how they mar his work in their own souls, 
 and retard its progress in the earth, lest they 
 stumble and fall, and lose that inheritance in 
 his light and truth, to which they are called. 
 
 But some will say, that if this be the pro- 
 fession of Friends, they are against all civil 
 government, and look for the kingdom an 1 
 government of Christ to do all things, to an- 
 swer all ends and purposes. To such I would 
 observe, that the foundation of Christian go- 
 vernment stands upon the ground of conviction, 
 convincemcnt, and good-will to men : and tlv.t 
 I know of no constitution or government in the 
 world that at this day, agrees with Christi- 
 anity : they all make provision for war, they 
 all complete their ends by force. And there- 
 fore, it becomes a people who cannot act upon 
 opposite principles, to be en their guard how 
 they connect themselves with the measures of 
 government. The Christian may live in the 
 \vorld, he may comply with all the commands of 
 governinentj either actively or passively, and
 
 88 
 
 there is nothing to fear from him, if he be a 
 Christian. And if all men were Christians, 
 the principles of civil government would be 
 changed from compulsion to consent, the sub- 
 jects from force to submission without it. But 
 I may be told, all men are not Christians, 
 therefore force is necessary to protect Christi- 
 ans. This consequence will not follow; fox a 
 Christian is like a plant in the earth, he stands 
 till he is cut down ; or in other words, his stay 
 on earth is wholly submitted to the will of his 
 Creator ; and because his Creator has forbidden 
 the exercise of force, he knows that it is not the 
 will of his Lord that he should resort to it, 
 even when he cannot stand without it. He is 
 removed from the world, he has made no resis- 
 tance, he dies in peace; therefore, by the 
 power of non-resistance, he is made victorious; 
 and this is our victory,, even our faith. And 
 thus it is, that the Lamb and his followers are 
 unconquerable, because they never strive. All, 
 therefore, who take this ground, are members 
 of the kingdom of the Prince of Peace ; they 
 are redeemed from war, and the occasions that 
 lead to it, and stand in that spirit which is of 
 God, anti which is willing, like him, that bles- 
 sings should flow upon the evil avid the good.
 
 S9 
 
 I have confidence that the day is fast t ap- 
 proaching, when, according to the prophecies 
 of Isaiah and Micah, " he shall judge among 
 the nations, and shall rebuke many people, and 
 they shall beat their swords into ploughshares, 
 and their spears into pruning hooks. Nation 
 shall not lift up sword against nation, neither 
 shall they learn war any more." Isaiah ii. 4. 
 and Micah iv. 4. But there will be a qualifi- 
 cation to say one to another, " Come, let us 
 walk in the light of the Lord." Isaiah ii. 5. 
 
 CHURCH GOVERNMENT. 
 
 HAVING now completed a summary of the 
 profession of the society of Friends, respecting 
 ministry, worship, and doctrines, I come in the 
 next place to speak of church government. That 
 it is consistent with the practice of primitive 
 believers in Christ to adopt some form of go- 
 vernment, will appear from many passages in the 
 Scriptures ; and that they were united for this 
 purpose, we may surely take for granted. But 
 it is possible, and even probable, that after the 
 apostles had received the promise which was
 
 made unto the Fathers, and were united in the 
 IIolj Spirit, that they did not, at their memo- 
 fable meeting on the day of Pentecost, agree 
 upon all the orders and rules, which, by the 
 light of Christ, they in process of time were led 
 into ; for they were not then aware, that their 
 ministry was to extend to the Gentiles, or that 
 these also were to become members in the same 
 spiritual family. I shall, in the first place, 
 introduce such testimony as has served to satis- 
 fy me, that they were in some general connex- 
 ion, and that they held certain powers and in- 
 structions which their Holy Head had deli- 
 vered to them. The first which relates tfl the 
 foundation whereon the church should be built, 
 appears when our Lord asked them, " Whom 
 say ye that I am ? and Simon Peter answered, 
 and said, thou art the Christ, the Son of the 
 living God. And Jesus answered, and said 
 unto him, blessed art thou, Simon Barjona,,for 
 flesh and blood hath not revealed this unta 
 thee, but my Father which is in heaven. And 
 I say also unto thee, that thou art Peter, and 
 upon this rock I will build my church, and the 
 gates of hell shall not prevail against it. And 
 I will give UHto thee the keys of the kingdom 
 of heaven, and whatsoever thou shalt bind on
 
 earth, shall be bound in hoaven : and whatso- 
 ever thou shall loose on earth, shall be loosed 
 in heaven." Mat. xvi. U, 15, 16, 17, IS, 19. 
 Our Lord, knowing that his disciples were to 
 receive a divine impression, by which they 
 should clearly understand in whose company 
 they were, makes use of this opportunity to in- 
 form them on what foundation his church should 
 stand; and having noticed to Peter, that the 
 knowledge which he was then favoured with 
 was spiritual and divine ; he holds up the prin- 
 ciple by which this knowledge was obtained, as 
 a principle capable of giving access to the 
 knowledge of the mind of God. But this was not 
 only given to Peter ; for if that had been the 
 ease, all others must have been excluded ; 
 which cannot be admitted ; for the same spirit 
 opened the hearts of all the living and spiritu- 
 ally begotten children, in every age of the world. 
 Now, all they that have submitted to the mani- 
 festation of the spirit, and stand in the life and 
 -power of it, are made capable of looking into 
 the mind of the spirit. We therefore believe, 
 that the church of Christ is built upon this 
 foundation, this corner stone, which the prophet 
 spoke of. " Therefore, thus saith the Lord 
 God, behold, I lay in Zion, for a foundation.
 
 92 
 
 & stone, a tried stone, a precious corner stone, 
 a sure foundation." Isaiah xxviii. 16. To 
 this same foundation hath the testimony of the 
 faithful been given, and it has by them been 
 esteemed, though others have rejected it, and 
 have sought to build upon outward forms and 
 opinions, denying that God has continued this 
 spiritual principle of light ; an error which was 
 foreseen and foretold. " The stone which the 
 builders refused, is become the head stone of 
 the corner." Psalm cxviii. 22. And our Lord 
 inquires of the Pharisee!*, " Did ye never read 
 in the Scriptures, the stone which the builders 
 rejected, the same is become the head of the 
 corner. This is the Lord's doings, and it is 
 marvellous in our eyes." Mat. xxi. 42. And 
 the apostles have given testimony that this 
 corner stone was Jesus Christ. " Neither is 
 there salvation in any other." Acts iv. 12. 
 We, of consequence^ are convinced, that the 
 church of Christ being built upon him, and by 
 him, its members have fellowship with him, 
 and one with another. He it is, therefore, by 
 whom all who are opened in spirit, are opened 
 into the kingdom of God ; and by him, all that 
 are bound on earth are bound in heaven, and 
 all that are loosed on earth, are loosed in hea-
 
 93 
 
 Ten. The apostles and true believers in the 
 inward life of him who is the light of men, 
 being built up in him, a spiritual building, and 
 having received from him this wisdom and 
 power of God, while they remain in him, and 
 act under his government, whomsoever they 
 bound on earth was bound in heaven, and on 
 the other hand, whomsoever they loosed on 
 earth was loosed in heaven. But though it is 
 consistent with the doctrine of the Scriptures, 
 for a spiritual building possessing unity and 
 power to be built up, yet it also appears, that 
 among the members of this building, there may 
 fee w r ant of watchful and faithful obedience ; in 
 which case, the unity is interrupted, and of- 
 fences are given. Our Lord, knowing the 
 frailty of man, has therefore condescended to 
 instruct his followers how to proceed in such 
 instances. " Moreover, if thy brother trespass 
 against thee, 50 and tell him his fault between 
 
 3 / O 
 
 thee and him alone, and if he shall hear thee, 
 thou hast gained thy brother." Mat. xviii. 15. 
 Here it may be remarked, that it is allowed to 
 be possible that a brother may so far depart 
 from the influence and government of the head 
 of the church, as to be guilty of a trespass; 
 but -though this sliould be the ca>e, he is not,
 
 94 
 
 on the supposition of an individual, to be cast 
 awav : but before judgment is passed upon 
 him. he shall have a hearing, even though lie 
 should refuse to hear a brother, who had told 
 him his fault alone. " But if he will not hear 
 thee, then take with thee one or two more, that 
 in the mouth of two or three witnesses every 
 \yord may be established. And if he shall ne- 
 glect to hear them, tell it unto the church, 
 but if he neglect to hear the church, let him be 
 unto thee as a. heathen man and a publican." 
 ](). 17. A separation is here pointed out, but 
 it is evident that where this takes place, the 
 member has become a party in opposition to the 
 church ; he has gone from the unity of the spirit 
 in himself, he has left the true foundation, and 
 is no longer qualified to eMijoy the fellowship 
 of Christ : nor can any human power restore hi;n 
 to the unity and fellowship of the church. But 
 he is in the spirit of opposition, among the 
 children of disobedience, who walk not in the 
 truth. When any, therefore, thus fall away 
 from the life and spirit of Christ, and from the 
 unity of his church ; these are as though they 
 had never known the tn:t<;. and must be loft to 
 the ju-'giiK-nt of the great day of the Lord. 
 Novv, the day of llu* Lord i.i a day of d*\iiK>
 
 95 
 
 light renewed or opened in the soul ; and in 
 this day, the opposing and strong will is brought 
 down, the transgressing nature is taken hold 
 of, and if the individuals submit to the light of 
 this day, they are brought to see themselves, 
 and the chains of darkness under which they 
 had been held : and as they become humbled, 
 they are blessed with a dispensation of repen- 
 tance for the sins that are past; and by the 
 merciful atonement of Christ, permitted to be 
 loosed in heaven and on earth; and to walk in 
 his spirit who taketli away the sins of the world, 
 and clothes these with his own lamb-like non- 
 resisting nature, by which they are prepared to 
 be members of his church. The existence of 
 order in the church is evidenced by his own in- 
 structions respecting, the manner in which an 
 offending brother was to be treated, as I have 
 before stated. la this there is ground to be- 
 lieve that the church must have been in posses- 
 sion of some formal obligations proper to be 
 observed ; and such as the members living un- 
 der the government of tratli wo:;Ll always 
 comply with. But the great danger in those. 
 outward and formal means of government, is 
 th'it mon may enlarge their nu uber upon tlio 
 principles oi'hunmn sagacity, v.itl.out the lead-
 
 96 
 
 ins:? or counsel of tlie head of the church. This, 
 I apprehend, has been an error which has crept 
 into most societies of Christian professors. It 
 is an error which may always be expected, 
 where men, in their own wisdom and will?;, 
 undertake to make rules for the government of 
 
 ^ n m i-*" O 
 
 the consciences of others. The apostles, very 
 early in the Christian church, were made sensi- 
 ble of the necessity of care on this head; as 
 appears in the conclusion adopted by them, and 
 sent amonff their believing; brethren of the 
 
 O C5 
 
 Gentiles. u For it seemed good to the Holy 
 Ghost and to us. to lay upon you no greater 
 burden than these necessary things, that ye ab- 
 <tain from meats offered to idols, and from 
 blood, and from things strangled, and from 
 fornication, from which if ye keep yourselves, 
 ye shall do well." Acts xv. 98, 29. But as 
 they who are gathered into the mind of Christ, 
 continue subject to him in all things, there will 
 be no danger of forming rules or regulations 
 in his church, that shall be oppressive to the 
 tender consciences of any of the members. For 
 want oft! is subjection have arisen most of the 
 divisions in Christendom; as would appear, 
 were we to examine tlie declarations <>(' faith 
 and belief 'to which many professors have boon
 
 97 
 
 obliuod to subscribe if they remained in con- 
 
 
 
 nexion. But where the light of Christ is re- 
 garded as the only sufficient guide, though 
 order and propriety will be required, and even 
 rule* be entered into, yet all will harmonize 
 with the evidence of his own blessed spirit, in 
 the souls of men. Under a church government 
 thus founded in the wisdom of God, and stand- 
 ing in connexion with the preservation of the 
 souls of men, no conscientious ground of dissent 
 can exist, while the members of the church are 
 preserved upon the right foundation : and 
 therefore, if any prove unfaithful, and are over- 
 taken in a fault, those who are spiritually mind- 
 ed will be concerned to restore such ; and their 
 labours being in the spirit of meekness and 
 love, and having nothing in them that will 
 kindle opposition, the offending brother, it may 
 be expected, will confess his fault, and return 
 to the unity of the church. But if after such 
 brotherly entreaty, and without foundation for 
 objection against the rule of the church, he 
 remains on the offending ground, then the una- 
 voidable consequence must be, that he will 
 number among the transgressors ; and in his 
 obstinacy be separated from the unity of the 
 spirit, which is the bond of peace. To all 
 

 
 98 
 
 such, there is given the fruit of their own 
 doings ; and while they shut out the light, and 
 foster a spirit of opposition, they cannot par- 
 take of the consolations of the faithful, but are 
 bound in heaven and on earth ; and in the fet- 
 ters of darkness they must remain until they 
 are willing to cease from the spirit of opposi- 
 tion, and walk in the light of the son of God. 
 Much more might be said on the ground and 
 principle of church government ; but the fore- 
 going may serve to give the reader a view of 
 our profession in the case, and to convince him 
 that they who are turbulent and opposing, can- 
 not at the same time be members of the church 
 of Christ. 

 
 99 
 
 CONCLUDING AttDnESS TO TJIC HEADER, ES- 
 PECIALLY TO MEMBERS OF THE SOCIETY" 
 OF FRIENDS. 
 
 THE foregoing 1 have written in consequence 
 of a belief, that many in the society of Friends 
 are too little acquainted with the nature of our 
 profession ; also, with a prospect that strangers 
 might be informed, without much reading, what 
 we believe, and not be left to form opinions 
 of the society from the reports they may hear, 
 or from the ministry alone.. Because, in either 
 case, the means for a correct judgment would 
 be insufficient. From the labours of those en- 
 gaged in the ministry, it would not be reason- 
 able to expect a minute explanation of the 
 doctrine of Friends in each particular case. 
 Their service is much more frequently to speak 
 to the states of the people, and to call home 
 the mind to the light of Christ within, than to 
 offer extensive doctrinal testimony. It may be 
 thought by some,, that the society have already 
 a sufficient number of explanatory treatises, 
 and that any thing further is unnecessary. But 
 1 believe that on deliberate examination, this-
 
 100 
 
 not be found to be the case, though there 
 are many valuable works extant. I feel par- 
 tierilarly concerned that the rising generation: 
 rrtay be drawn off' from the deceptive glitter of 
 the world, and that early attention may he 
 pi ven to their religious improvement. In con- 
 sequence of this concern, my thoughts have 
 been often exercised. In the course whereof, 
 I l\ave been led to take into view some of the 
 disadvantages under which they labour ; and it 
 h'as appeared to me, that the young and tender 
 niinds of children are often injured for want of 
 proper religious weight in parents. Early in 
 life, their attention is open to observe the con- 
 duct of parents; and if they see there is want 
 of regularity, that parents are sometimes amia- 
 ble and pleasant, and at others fretful and ill- 
 natured, this tends to produce difficulty to 
 them, and they are at a loss to know how to 
 conduct, so as to obtain approbation. But if, 
 as theyadvance in years, the shepherd of souls 
 should visit their tender minds by the word of 
 his grace, which I have no doubt is the case at 
 a much earlier period than many are aware of,? 
 they should then iind that their parents were 
 not subject to the divine principle, it must be a 
 cause of stumbling, and thus the mind maybe
 
 101 
 
 retarded in its progress from earth to heaven^ 
 The dispensations of divine love which arc 
 shed over the young minds, lead into love and 
 affection for all around them ; and when they, 
 are in this precious state, how must they be 
 shocked,, if for some trivial act, which may be 
 the> effect of want of judgment, they should 
 be addressed in passion. And yet this is what 
 all parents of children are liable to, unless they. 
 are themselves brought under the divine go- 
 vernment. That Ihavc seen that while it is a 
 beautiful and interesting task, it is a very im- 
 portant one, to educate and bring up children 
 in the nurture and admonition of the Lord; 
 nor- do I believe that any can perform this duty 
 as they ought to do, who are not subject to 
 the light of Christ. And I have often thought, 
 that if parents were more heavenly minded, 
 their children would be less hardy, and more 
 passive to them and among' their friends, than 
 is the case with many in. our day.. The truly 
 awakened and dedicated mind may often find 
 occasion to shed the tear of sorrow over, the 
 children of this- generation. But I. am of the 
 opinion, that if we lived in, the humility and 
 reverence before God which our holy profes- 
 sion, calls for 3 we should have greater access 
 3.
 
 102 
 
 to the throne of his grace, and the life and 
 power of tire gospel would spread in our fa- 
 milies. He who was the friend of faithful 
 Abraham would clothe us with greater au- 
 thority and qualification to command those of 
 our household. And our precious offspring, 
 beholding the solemnity and sweetness of our 
 spirits, would feel an early and dutiful attach- 
 ment to us ; they would not be difficult to 
 command, but would be led into obedience by 
 the concurrent operation of our divine guide, 
 who is ever willing to assist us in every duty 
 which he is requiring at our hands. He is 
 able to meet with our children when they are 
 in their retired places, and if we were wit- 
 nesses for him, would make our conduct in- 
 strumental to awaken his light and truth in 
 their souls. But in the present state, how 
 many who are parents have been unfaithful, 
 and turned their attention to an outside reli- 
 gioiij fulfilling the works of the law, which 
 never madro the coiners thereunto perfect, care- 
 ful to lay a fair foundation in the world, and 
 to lay up treasure on earth ; very industrious 
 and frugal, plain in living and plain in manner, 
 but enemies to the cross of Christ, not scholars 
 in hi* school, and therefore not qualified to in-'
 
 103 
 
 struct their children ; but their spirits being in 
 the world, their conversation relates to it ; for 
 out of the abundance of the heart the mouth 
 speaketh. When the rising generation are edu- 
 cated under these circumstances, and the con*- 
 versation they daily hear is bounded by tem- 
 poral concerns, the effect must be to obstruct 
 the growth of the seed of the kingdom of heaven 
 in them ; and it afterwards seems to require 
 something like a miracle to bring their minds 
 back to the principle vre profess. If in our 
 religious meetings they are sometimes spoken 
 to in the demonstration and power of the spirit, 
 they find, on their return home, that they are 
 soon landed in the same round of subjects and 
 conversation. Thus the Lord's work is re- 
 tarded in its progress in the souls of the youth, 
 and many of them grow up but with little re- 
 ligious concern about them. It appears to me, 
 therefore, that the day calls for an awakening 
 testimony to be borne among the people, both 
 among the professors and others : and I arn 
 often put in mind of the instruction given to 
 the disciples. " Then saith he unto his dis- 
 ciples, the harvest truly is plenteous, but the 
 labourers are few. Pray ye, therefore, the 
 of the harvest, that he will send forth
 
 104 
 
 labourer* into his vineyard." Mat. ix. 37, 53. 
 At this day, there are bright talented men in 
 the society, and I have no doubt the head of 
 the church has often awakened their souls, by 
 hi? all powerful word of truth, and brought 
 them to see the neglected state of his cause. 
 And I believe, that if such were faithful to the 
 day of their visitation, they would he taken* 
 from their state of worldly security,, as well as- 
 from their worldly pursuits,, and prepared for 
 the Master's use; antla beautiful band would 
 be raised to proclaim the wondrous works ot' 
 the Lord. The church would be replenished 
 with judges, as at the jfirst, and counsellors, as 
 in the beginning. I have felt an awful blank 
 in my day, a blank which I- have seen- is owing, 
 to the unfaithfulness of the strong men of the 
 world in the present time; and 1 believe, that 
 unless these who have been cared for by the 
 bishop of souls, become obedient to the hea- 
 venly vision, and submit to walk in the straight 
 and narrow way, the seed of the kingdom in 
 them will be so deeply buried ia their earthly, 
 nature, that* the warming beams of the sun of 
 righteousness will no more act upon it, and 
 they be left to themselves. But O ! ye quick- 
 ened souls, of every description and station :a,
 
 105 
 
 the church, let us unite, and with all humility, 
 patience, and perseverance, fulfil the work of 
 our day, and though we should, in the assem- 
 blies of the people, h?ve little f Is- l i"t trials 
 and suffering, may we be kept the Lara's time, 
 and in no instance attempt to reign, while he 
 that is our best life is in suffering;. But as we 
 remain inwardly attentive to the unfolding of 
 his light, we shall be opened in a clear sight of 
 the state of the seed of the kingdom, and our 
 ministry will be crowned with a holy and pene- 
 trating authority ; the weak will be strength- 
 ened, the hungry fed, the blind brought to see, 
 the deaf to hear, and the dead in trespasses 
 and sins quickened and brought to life. I have 
 seen that much depends, in this day, upon the 
 leaders of the people keeping their feet upon 
 the true and living foundation, walking in the 
 light, even as He, our Holy Head, is in the 
 iififht: and I am satisfied, that the more these 
 are concerned to have their lamps trimmed, 
 and their lights burning, the less they will be 
 moved by what may be going on in the earth. 
 For it is a consequence of the truth, where 
 it has the full government, to make its follow- 
 ers unchangeable. It is itself so, and all they 
 \rho' come to live in it, are grounded and set-
 
 106 
 
 tied on an unchangeable foundation. And 
 though they see all things change around them, 
 they have a holy habitation unmoved ; and pro- 
 tected by him that has all power in heaven and 
 in earth. Now, those who enter this holy and 
 heavenly habitation, they are redeemed from 
 the spirit and love of this world; and they 
 know, that as the kingdom of their Lord is not 
 
 * C3 
 
 of this world, so neither is theirs; and though 
 they are subject to every ordinance of man, for 
 conscience sake, yet they are not in the spirit 
 or measures of the kingdoms of this world. 
 
 o 
 
 They may see the governments of men turn 
 and overturn, but on their part they neither 
 build up nor pull down ; neither their joys nor 
 their sorrows depend upon the measures of this 
 world ; but only and alone upon the dispen- 
 sations of their Divine Master. I wish not to 
 tire mv reader by speaking of the state of a 
 
 w / & W 
 
 dedicated follower of Christ; but I much desire 
 that my fellow professors of the same faitl^ as 
 we believe we are called to lift up an ensign to 
 the nations, even the ensign of peace, may be 
 so guarded as to keep separate from every mea- 
 sure which may in any degree disqualify for 
 this important service. And I have no doubt- 
 but, whatever persecutions and trials may come
 
 107 
 
 upon us, through the mistaken policy of meri, 
 for our faithfulness to the testimony of the 
 gospel spirit, we shall in the end, if we keep 
 our places, have to rejoice with joy unspeak- 
 able and full of glory. 
 
 THE E3D. 
 
 America : printed. London : re-printed by William Phillip^ 
 George Yard, Lombard Street.
 
 COMPENDIUM 
 
 OF 
 
 Religious Faith and Practice. 
 
 DESIGXED 
 
 FOR YOUNG PERSONS 
 
 THE SOCIETY OF FRIENDS. 
 
 - 
 
 BY LINDLEY MURRAY. 
 
 Printed for W. ALEXANDER, and sold by him : 
 
 sold also by 
 
 M. M. and E. WEBB, Bristol ; DARTCX, HAKVEY, and Co.; 
 W. PHILLIPS, and W. DARTONJ Jun. London, 
 
 1815.
 
 [Printed by Thomas Wilson and Sons, Higlt-Ouseg ate, York.)
 
 INTRODUCTION. 
 
 To imbue the tender minds of youth with 
 the great principles of piety and virtue, with 
 that knowledge which will promote their true 
 happiness, both here and hereafter, is an ob- 
 ject of incalculable importance : and more 
 especially so, from their susceptibility to re- 
 ceive impressions, and their aptitude to retain 
 them. Every attempt therefore to accom- 
 plish so desirable an end, will, doubtless, be 
 received with some degree of attention and 
 indulgence. 
 
 The Author of this Compendium, influenced 
 by these considerations, has endeavoured to 
 select, for the use of young persons of the 
 Society of Friends, the most important prin- 
 
 A2
 
 IV INTRODUCTION. 
 
 ciples of religious faith and practice ; to 
 arrange them in a regular and intelligible 
 order ; and to express them in language 
 adapted to their capacities. He has also 
 studied to exhibit the sentiments, and to form 
 the sentences, in a manner calculated to make 
 a strong impression on the mind, and to be 
 recollected with facility. 
 
 It is not supposed that the learners will 
 fully comprehend all the tenets and positions, 
 which, in the present work, are offered for 
 their attention. This is not required nor 
 expected. But, by committing them to me- 
 mory, listening to occasional explanations, 
 and frequently reflecting upon them, as they 
 advance in years and judgment, the truths 
 they contain will gradually appear more in- 
 telligible and satisfactory ; and, at length, be- 
 come the established, comfortable, and influ- 
 ential maxims of their lives. These funda- 
 mental principles are of too great moment 
 to be suspended till th*e period of riper years. 
 Such a delay in communicating them would 
 be imprudent and hazardous. They should
 
 INTRODUCTION. V 
 
 be aided by early impression and the influence 
 of habit; and be made to grow with the 
 learners' growth, and to strengthen with their 
 strength. 
 
 There are, indeed, some points of Scriptural 
 doctrine, which are above the comprehension 
 of the human intellect. They transcend, 
 though they do not contradict reason : and 
 our finite understanding in vain attempts to 
 explain them ; to lift up that veil which 
 Infinite Wisdom has been pleased to spread 
 over them. These doctrines are subjects for 
 the exercise of our faith, not for employing 
 our reasoning powers to scrutinize and de- 
 velop them. When we have carefully ascer- 
 tained them to be of Divine authority, the 
 revelations of our Heavenly Father, we are 
 to receive them devoutly, and humbly rely 
 upon Him as the God of truth and wisdom. 
 This faith, this reverential regard to his de- 
 clarations, is at once soothing and relieving 
 to our minds, and an acceptable homage of 
 finite beings to their Supreme, Omniscient 
 Lord. To admit no doctrines as Divine, but 
 
 A3
 
 Vi INTRODUCTION- 
 
 such as are level with our own feeble,, limited 
 understandings, such only as our reason can 
 fathom and explain, appears to be a very 
 unwarrantable and dangerous sentiment. We 
 cannot be too vigilant against the admission 
 of a principle, which has so evident a ten- 
 dency to weaken the reverence we owe to 
 our Sovereign Lawgiver ; to produce, instead 
 of humility, great self-exaltation ; and to 
 prepare the mind, by degrees, first for scepti- 
 cism, and then for infidelity. 
 
 Every tenet and position in this Work, is 
 illustrated and confirmed, by appropriate 
 passages taken from the Holy Scriptures: 
 from which it will appear that the whole is 
 founded upon, and warranted by, Divine 
 Revelation. Many of these passages, besides 
 confirming their respective positions, expand, 
 and render them more perspicuous. De- 
 ficiencies are thus supplied, obscurities cleared 
 up, and objections obviated, without loading 
 the memory, in the first instance, with un- 
 necessary additions and explanations. Most 
 of the Scriptural Illustrations might easily
 
 INTRODUCTION. vii 
 
 have been carried to a much greater extent. 
 But a few striking passages appear to be 
 better adapted to the memory and compre- 
 hension of young persons, and more likely 
 to produce a good effect, than a very copious 
 selection. 
 
 Some of the principles could not conve- 
 niently be expressed in so concise a manner, 
 as others are. In these instances, it was 
 necessary to extend, in some degree, the ex- 
 planations, that the subject might be ren- 
 dered more intelligible than could be done 
 by short, general, and indefinite propositions. 
 Brevity, therefore, in a few of the tenets, 
 has been sacrificed to perspicuity. 
 
 The Author supposes that the attainment 
 of the objects in view, would be facilitated, 
 if the learners were first to read over and 
 commit to memory, all the tenets and posi- 
 tions as they are contained in the larger type ; 
 and then to peruse, very attentively, the Scrip- 
 tural illustrations of each principle. After 
 this, the passages from Scripture may all be 
 
 A4
 
 Vlii INTRODUCTION. 
 
 committed to memory, and repeated with 
 their respective tenets or positions. 
 
 As a very intimate connexion subsists be- 
 tween some parts of the chief doctrines con- 
 tained in this Compendium, it was found to 
 be difficult, if not impracticable, to avoid 
 every degree of repetition. But as these 
 principles are of prime importance, the Author 
 presumes that the harmony and co-incidence 
 which prevail among them, will remove all 
 objections from the mind of the reader; and 
 perhaps render the repetitions acceptable to 
 him, and conducive to the design of the Work. 
 
 Before the conclusion of this Introduction, 
 the Author wishes to make a short address 
 to the young persons for whom the present 
 Work is intended. He feels a sincere desire 
 for their improvement and welfare ; and he 
 doubts not they will receive the expressions 
 of it with correspondent attention and can- 
 dour. He hopes too that the address will 
 be found to comport with, and promote, the 
 design of the \York.
 
 INTRODUCTION. ix 
 
 The religious and moral principles, with 
 the confirmations of them from the Holy 
 Scriptures, which are contained in this Com- 
 pendium, will, if they are attentively perused, 
 and carefully committed to memory, store 
 your minds with many of the most impor- 
 tant doctrines and precepts of the Christian 
 Religion. Should these principles be duly 
 reflected upon, and produce an increased at- 
 tachment to the Sacred Writings, they will 
 have a powerful tendency to influence your 
 lives, and to promote your happiness both 
 here and hereafter. But you should ever 
 remember, that sound opinions and religious 
 knowledge are not necessarily connected with 
 virtuous practice ; and that they serve only 
 to increase our condemnation, when they do 
 not produce a correspondent temper and con- 
 duct. 
 
 May it therefore be your earnest con- 
 cern to bring into action your principles and 
 knowledge, and to adorn your profession by 
 a life of purity, piety, and beneficence ! May 
 you humbly and devoutly contemplate the 
 
 A 5
 
 Jt INTRODUCTION. 
 
 blessings which have been bestowed upon 
 you, by your most bountiful Benefactor ! 
 With a design to make you happy, He has 
 brought you into being, made you spectators 
 of his wonderful works, and surrounded you 
 with more objects of enjoyment than you 
 are able to number: He has, through life, 
 preserved and protected you by his Provi- 
 dence from innumerable evils ; and He is 
 still about your bed and your path, to guide, 
 defend, and preserve you : and, above all, 
 He has, by the gift of his beloved Son, re- 
 deemed you from sin and misery ; and, if you 
 are willing and obedient, has prepared for 
 you a state of happiness far surpassing, in 
 nature and duration, all that your present 
 faculties can conceive. These are indeed un- 
 failing sources of gratitude, love, and obedi- 
 ence. 
 
 Amidst the manifold blessings of your lives, 
 you are, in an especial manner, to number 
 that of your having been born and educated 
 in a land where the Holy Scriptures, in their 
 original purity, are known ; where the Christ-
 
 INTRODUCTION. XI 
 
 ian Religion prevails ; and where many per- 
 sons, under its holy influence in their various 
 professions, adorn and recommend its doc- 
 trines. Besides this privilege, in common 
 with young persons of other religious denomi- 
 nations, you have had the peculiar advantage 
 of being educated in a society of Christians, 
 whose principles teach them great moderation 
 in all their desires and pursuits ; whose man- 
 ners and habits of life preserve them from 
 many evils ; and who so highly recommend 
 love towards their fellow-beings, as to disap- 
 prove of all wars and fightings, contentions 
 and animosities ; and who are particularly 
 careful to guard their members, especially 
 their youth, against those customs, fashions, 
 and diversions of the world, which are apt 
 to insnare and corrupt the mind, and dispose 
 it, by insensible degrees, to slight, if not to 
 reject, the pure, self-denying doctrines of the 
 Gospel. 
 
 Such advantages you cannot too high- 
 ly value, nor can you be too grateful 
 for them. It is wise and rational to hold 
 
 A6
 
 xii INTRODUCTION. 
 
 them dear, and to feel yourselves most cor- 
 dially attached to them. But you are never 
 to forget, that you and your fellow-christians 
 are children of the same Heavenly Father ; 
 that He desires their happiness as well as 
 yours; and that He has afforded them the 
 same Gospel, and the same spirit of light and 
 life, which He has granted to you ; and will 
 finally give both them and you, if faithful, an 
 eternal inheritance together. What power- 
 ful motives are these for brotherly love, for 
 charitable and liberal sentiments towards per- 
 sons, who, in some points of doctrine or 
 practice, may, conscientiously differ from you ! 
 Encourage these sentiments ; and carefully 
 avoid all censorious judgments, and every 
 feeling which may tend to alienate you from 
 your brethren. Whilst you entertain a strict, 
 undeviating regard and attachment to your 
 own principles of religion, cherish in your 
 breasts a generous love and liberality towards 
 all your fellow-christians. With the house- 
 hold of faith you are, indeed, peculiarly con- 
 nected, in the bonds of love and beneficence j 
 but your charity and candour are not to be
 
 INTRODUCTION. xiii 
 
 confined to them. Every man is your bro- 
 ther ; and is entitled to your regard, to your 
 favourable sentiments, and desires for his wel- 
 fare ; and also to your exertions to promote 
 it, as far as your situation, your circumstances 
 and his, may render them proper and re- 
 quisite. 
 
 You will find it of great importance, not 
 only to adopt sound principles, and just views 
 of the state of man, but to adhere to them with 
 unshaken constancy and resolution. Though 
 a religious life secures the sweetest and most 
 rational enjoyments, yet the world will hold 
 out to you its promises and temptations ; and 
 its votaries will be ready to second and re- 
 commend its blandishments. But if, from the 
 ardour and inexperience of youth, you should 
 be induced to listen to their suggestions, and 
 indulge yourselves in unwarrantable gratifica- 
 tions, you will indeed have reason to repent 
 the experiment. The world will, sooner or 
 later, be found to be a hard master. It will 
 require great sacrifices for inconsiderable plea- 
 sures : peace of mind, conscious innocence,
 
 XIV INTRODUCTION. 
 
 Divine approbation, and the most animating 
 hopes, must all be resigned to it ; and habits 
 of folly and mortifying disappointments, re- 
 morse and gloomy prospects, will be, more 
 or less, superinduced. Let the danger of be- 
 ing thus estranged from the paths of virtue, 
 and of never returning to them, and the sad 
 consequences of such a state, operate power- 
 fully on your minds, and lead you to view 
 every approach towards it, with caution and 
 serious apprehension. 
 
 In your progress through life, you are ever 
 to bear in mind, that though " Wisdom's 
 ways are ways of pleasantness, and all her 
 paths are peace," yet that this is the scene 
 of trial, not of full reward ; that here you are 
 to be exercised and refined, and made fit for 
 a better world ; for the society of holy, happy, 
 and benevolent spirits. The cross is there- 
 fore to precede your crown. But under 
 every probation and affliction, with which 
 Infinite Wisdom may be pleased to exercise 
 you, for this gracious purpose, there will be 
 no ground for discouragement. You will
 
 INTRODUCTION. XV 
 
 always be under the care and regard of your 
 Heavenly Father : and if you continue to 
 trust in him, to wait upon and pray to him, 
 He will assuredly not forsake you. You will 
 never repent having devoted yourselves to his 
 service ; and you will still find that, in the 
 paths of virtue, there are consolations and 
 enjoyments, transcending all your sorrows ; 
 far superior to every thing which the world 
 can give, and so stable that nothing in it can 
 take them away. In the peace of a good 
 conscience, the approbation of Heaven, and 
 the well-founded hope, that an unspeakably 
 glorious inheritance is reserved for you here- 
 after, you will be comforted and animated; 
 you will feel the happy choice you have 
 made, and will, at times, go on your way 
 rejoicing. That you may be truly wise and 
 good, and happy both here and hereafter, is 
 the desire of your sincere friend, 
 
 THE AUTHOR.
 
 The Author of this Compendium is persuaded, 
 that it contains nothing but what is consistent with 
 the principles of the Society pf which he is a mem- 
 ber. But as the nature and design of the work, 
 do not admit of its comprehending all the peculiar 
 doctrines of the Society, nor of explaining, with 
 much particularity, those of which it does treat; 
 he thinks it may be proper, though perhaps un- 
 necessary, to state, that himself, and not the Society 
 of Friends, is accountable for the tenets and posi- 
 tions, as well as the mode of treating them, which 
 are exhibited in this work.
 
 A COMPENDIUM, &c. 
 
 CHAPTER I. 
 
 ARTICLES OF FAITH; OR, WHAT WE ARE TO 
 BELIEVE. 
 
 SECTION I. 
 The being and attributes of God, 
 
 1. There is but one living and true God, 
 the Maker and Preserver of all things, the 
 source of happiness, and of every thing that 
 is good. 
 
 Proofs and Illustrations from the Holy Scriptures. 
 
 Hear, O Israel! the Lord our God is one Lord. 
 Ceut. vi. 4. 
 
 Thou hast created all things ; and for thy pleasure 
 they are, and were created. Rev. iv. 11. 
 
 O Lord, thou preservest man and beast. p s . xxxvi. 6. 
 
 In Him we live, and move, and have our being. 
 Acts xvii. 28. 
 
 In thy presence is fulness of joy ; at thy right 
 hand there are pleasures for ever more, Psalm xvi. 11.
 
 18 A COMPENDIUM OF 
 
 Every good gift, and every perfect gift, is from 
 above, and cometh down from the Father of lights. 
 James i. 17. 
 
 2. This great Being has always existed, and 
 He will exist for ever, and his nature is un- 
 changeable. 
 
 Proofs and Illustrations. 
 
 Before the mountains were brought forth, or 
 ever thou hadst formed the earth and the world, 
 even from everlasting to everlasting, thou art God. 
 Psalm xc. 2. 
 
 One day is with the Lord, as a thousand years, 
 and a thousand years, as one day. 2 Peter UL 8. 
 
 I am the Lord, I change not. Malachi iii. 6. 
 
 With Him there is no variableness, neither shadow 
 of turning. James i. 17. 
 
 3. He is all-powerful and glorious ; He is 
 every where present ; He knows every thing, 
 and perceives our very thoughts and desires. 
 
 Proofs and Illustrations. 
 
 Thine is the kingdom, and the power, and the 
 glory, for ever. Matt. vL 13.
 
 RELIGIOUS FAITH AND PRACTICE. 19 
 
 All nations before him are as nothing ; and they 
 are counted to him less than nothing, and vanity. 
 Isaiah xl. IT. 
 
 The eyes of the Lord are in every place, behold- 
 ing the evil and the good. Proverbs xv. 3. 
 
 He that planted the ear, shall he not hear ? He 
 that formed the eye, shall he ndt see ? He that 
 teacheth man knowledge, shall not he know? 
 Psalm xciv. 9. 
 
 The darkness hideth not from thee ; but the night 
 shineth as the day : The darkness and the light are 
 both alike to thee. Psalm cxxxix. 12. 
 
 4. He is a God of truth, holiness, and justice. 
 
 Proofs and Illustrations. 
 
 Just and true are thy ways, thou King of saints. 
 Rev. xv. 3. 
 
 My covenant will I not break, nor alter the thing 
 that is gone out of my lips. Psalm ixxxix. 34. 
 
 I am the Lord thy God, the Holy One of Israel, 
 thy Saviour. Isaiah xliii. 3. 
 
 Who is like unto thee, O Lord! glorious in holiness? 
 Exodus xv. 1 1. 
 
 Shall not the Judge of all the earth do right? 
 Gen. xviii. 25. 
 
 Justice and judgment are the habitation of thy 
 throne. Psalm i*xx?x- 14.
 
 20 A COMPENDIUM OF 
 
 5. He is a God of wisdom, love, and mercy. 
 
 Proofs and Illustrations. 
 
 O Lord, how manifold are thy works ! in wisdom 
 hast thou made them all. Psalm civ. 24. 
 
 O the depth of the riches, both of the wisdom and 
 knowledge of God ! Rom. xi. 33. 
 
 God is love : and he that dwelleth in love, dwell- 
 ed in God, and God in him. 1 John iv. 16. 
 
 Live in peace; and the God of love and peace 
 shall be with you. 2 Cor. xiii. 11. 
 
 Blessed be God ; the Father of mercies, and the 
 God of all comfort. 2 Cor. i. 3. 
 
 The Lord is good to all ; and his tender mercies 
 are over all his works. Psalm cxiv. 9. 
 
 6. He is possessed of every perfection and 
 excellence in an infinite degree. 
 
 Proofs and Illustrations. 
 
 Great is our Lord, and of great power : his under* 
 standing is infinite. Psalm cxlvii. 5. 
 
 O, the depth of the riches both of the wisdom 
 and knowledge of God ! How unsearchable are 
 his judgments, and his ways past finding out ! 
 Rom. xi. 33. 
 
 Canst thou by searching find out God? Canst 
 thou find out the Almighty to perfection ? It is as
 
 HELIGIOUS FAITH AND PRACTICE. 21 
 
 high as heaven ; what canst thou do ? deeper than 
 hell ; what canst thou know ? Job xi. 7. 
 
 Behold the heaven,, and heaven of heavens cannot 
 contain thee. i Kings viii. 27. 
 
 7. Though there is but one living and true 
 God, yet in him exists the mysterious union 
 of the Father, the Son, and the Holy Spirit. 
 
 Proofs and Illustrations. 
 
 In the beginning was the Word, and the Word 
 was with God, and the Word was God. And the 
 Word was made flesh, and dwelt among us, full of 
 grace and truth. John i. 1 and 14. 
 
 Go ye therefore, and teach all nations, baptizing 
 them into the name of the Father, and of the Son, 
 and of the Holy Ghost. Matt. xxviiL 19. 
 
 There is one God and Father of all, who is above 
 all, and through all, and in you all. Ephes. iv. 6. 
 
 Christ is over all, God blessed for ever. Rom. ix. 5. 
 
 Who being in the form of God, thought it not 
 robbery to be equal with God. Philip, ii. 6. 
 
 I and my Father are one. John x. 30. 
 
 All things were created by Him, (Christ) and for 1 
 Him. Coloss. i. 16. 
 
 When the Comforter is come, whom I will send 
 unto you from the Father, even the Spirit of Truth,
 
 2 A COMPEXDIUM OP 
 
 which proceedeth from the Father, HE shall testify 
 of me. John xv. 26. 
 
 There are three that bear record in heaven, the 
 Father, the Word, and the Holy Ghost : and these 
 three are one. i John v. 7. 
 
 Blessing, and honour, and glory, and power, be 
 unto Him that sitteth upon the throne, and to the 
 Lamb, for ever and ever. Rev. v. 13. 
 
 The grace of the Lord Jesus Christ, and the love 
 of God, and the communion of the Holy Ghost, be 
 with you all. 2 Cor. xiiL 14. 
 
 SECTION IT. 
 The design of man's existence. 
 
 This great and good Being created us, 
 that we might glorify, love, and serve Him 
 for ever; and that we might find our true 
 happiness in these duties. 
 
 Proofs and Illustrations. 
 
 I have created him for my glory. Isaiah xliiL 7. 
 Fear God, and give glory to him. Rev. xi\. 7. 
 Thou hast created all things ; and for thy plea* 
 sure they are, and were created. Rev. iv. 11. 
 Ye are not your own. Ye are bought with a
 
 RELIGIOUS FAITH AND PRACTICE. 23 
 
 price : therefore glorify God in your body, and in 
 your spirit, which are God's. 1 Cor. vi. 20. 
 
 And all these blessings shall come on thee, and 
 overtake thee, if thou shalt hearken unto the voice 
 of the Lord thy God. Deut. xxviii. 2. 
 
 SECTION III. 
 
 The Fall of Man. 
 
 Adam, the first man, was made perfect 
 and happy: but he did not long obey the 
 will of his gracious Lord and Master. He 
 fell from his holy and happy state; became 
 an impure and miserable being ; and all his 
 posterity are involved in the consequences 
 of his transgression* 
 
 Proofs and Illustrations. 
 
 God created man in his own image ; in the image 
 of God created he him. Gen. i. 27. 
 
 And God saw every thing that he had made; 
 and behold it was very good. Gen. i. 31. 
 
 And unto Adam he said, Because thou hast eaten 
 of the tree, of which I commanded thee, saying, 
 thou shalt not eat of it ; cursed is the ground for 
 thy sake ; in sorrow shalt thou eat of it all the days 
 of thy life. Gen, iii. 17.
 
 4 A COMPENDIUM OP 
 
 Man is born unto trouble, as the sparks fly up- 
 ward. Job v. 7. 
 
 The children of men are all gone aside ; they are 
 &11 together become filthy : there is none that doeth 
 good, no not one. Psalm xiv. 3. 
 
 Wherefore, as by one man sin entered into the 
 world, and death by sin ; and so death passed upon 
 all men, for that all have sinned. Rom. v. 12. 
 
 We were by nature the children of wrath, even 
 as others. Eph. ii. 3. 
 
 SECTION IV. 
 
 The lave and mercy of God to fallen man* 
 
 Our Heavenly Father did not leave us to 
 perish in this fallen and miserable condition. 
 He so loved us, that he gave early and 
 gracious promises of a Deliverer : and, in 
 due time, sent his dear and only Son, the 
 expected Messiah, to atone for our sins, and 
 to reconcile the world to himself. 
 
 \ 
 
 Proofs and Illustrations. 
 
 The sppd of the woman shall bruise thy head. 
 Gen. ill. 15. 
 
 The sceptre shall not depart from Judah until 
 Shiloh come: and unto him shall die gathering of 
 the people be. Gen. xlix. 10.
 
 RELIGIOUS FAITH AND PRACTICE. 25 
 
 Now to Abraham and his seed, were the promises 
 made. He saith to thy seed, which is Christ. 
 
 Gal. iii. 16. 
 
 God so loved the world, that he gave his only 
 begotten Son, that whosoever believeth in him, should 
 not perish, but have everlasting life. John iii. 16. 
 
 He that spared not liis own Son, but delivered 
 him up for us all, how, shall he not with Him also 
 freely give us all things. Bom. viii. 32. 
 
 God was in Christ reconciling the world to Him- 
 self. 2 Cor. v. 19. 
 
 SECTION V. 
 
 Redemption by Jesus Christ. 
 
 PART THE FIRST. 
 
 The Son of God came into this world, 
 and voluntarily took our nature upon him. 
 He participated of the Divine and the human 
 nature, that he might redeem us from all 
 iniquity, make known to us the will of God, 
 and set us a perfect example of piety and 
 virtue. This compassionate Redeemer, the 
 Lord Jesus Christ, became a sacrifice for the 
 sins of the whole world. 
 
 B
 
 26 A COMPENDIUM OF 
 
 Proofs and Illustrations. 
 
 God was manifest in the flesh, believed on in 
 the world, received up into glory. Tim. iii. 16. 
 
 I came forth from the Father, and am come into 
 the world: again, I leave the world, and go to 
 the Father. John xvi. ?8. 
 
 The Lord Jesus Christ gave himself for our sins, 
 that he might deliver us from this present evil world, 
 according to the will of God and our Father. Gal. i. 4. 
 
 The law was given by Moses, but grace and truth 
 came by Jesus Christ. John L 17. 
 
 Him shall ye hear in all things, whatsoever he 
 shall say unto you. Acts iii. 22. 
 
 Christ also suffered for us, leaving us an example, 
 that ye should follow his steps. 1 Peter ii. 21. 
 
 I have given you an example, that ye should do 
 as I have done to you, John xiv. 15. 
 
 Who his own self bare our sins in his own body 
 on the tree, that we being dead to sin, should 
 live unto righteousness; by whose stripes ye were 
 healed. 1 Peter ii. 24. 
 
 And he is the propitiation for our sins : and not 
 for ours only, but for the sins of the whole world. 
 
 1 John ii. 2. 
 
 Redemption by Jesus Christ. 
 
 PAB.T THE SECOND. 
 
 Jesus Christ is the great Head of the 
 universal church. Through him, and for
 
 RELIGIOUS FAITH AND PRACTICE. 2? 
 
 his sake, are all our sins forgiven, all our 
 wants supplied, and all our blessings com- 
 municated. He is both willing and able to 
 save, even in their greatest extremity, and 
 to make eternally happy, all who truly re- 
 pent, who call upon him, and put their trust 
 in him. 
 
 Proofs and Illustrations. 
 
 Christ is the Head of the Church; and he is 
 the Saviour of die body. Ephes. v. 23. 
 
 Your sins are forgiven you for his name's sake. 
 1 John ii. 12. 
 
 God shall supply all your need, according to his 
 riches in glory, by Christ Jesus. Philip, iv. 19. 
 
 And Jesus spake unto them, saying, All power is 
 given unto me, in heaven and in earth. Matt. xxviiL 18. 
 
 I am the way, and the truth, and the life ; no 
 man cometh unto the Father, but by me. John xiv. 6. 
 
 I am the light of the world: he that followeth 
 me shall not walk in darkness, but shah 1 have the 
 
 light of life. John viii. 12. 
 
 Come unto me all ye that labour and are heavy 
 laden, and I will give you rest. Matt. xi. 28. 
 
 Him that cometh to me, I will in no wise cast 
 out. John vi. 37. 
 
 Wherefore he is able also to save them to the ut 
 
 E2
 
 28 A COMPENDIUM OP 
 
 tmost, that come unto God by him, seeing he ever 
 liveth to make intercession for them. Heb. \ii. 25. 
 
 If ye do these things, ye shall never fall: for 
 so an entrance shall be ministered unto you abun- 
 dantly, into the everlasting kingdom of our Lord 
 and Saviour Jesus Christ. 2 Peter L 10. 
 
 SECTION VI. 
 
 The Holy Spirit. 
 
 By the gift of the Holy Spirit, purchased 
 by Jesus Christ for all mankind, we are en- 
 lightened and directed; purified, strengthened, 
 and comforted ; and, by obedience to this 
 Divine Monitor, we are led to the perform- 
 ance of all our duties, and prepared for the 
 kingdom of heaven. 
 
 Proofs and Illustrations. 
 
 What, know ye not that your body is the temple 
 of the Holy Ghost ? l Cor. vi. 19. 
 
 The manifestation of the Spirit is given to every 
 man, to profit withal, l Cor. xii. 7. 
 
 If any man have not the Spirit of Christ, he is 
 none of his. Rom. viii. 9. 
 
 And I will pray the Father, and he shall send you
 
 RELIGIOUS FAITH AND PRACTICE. g<) 
 
 another Comforter, that he may abide with you for 
 ever, even the Spirit of Truth. John xiv. 16. 
 
 But the Comforter, which is the Holy Spirit, 
 whom the Father will send in my name, he shall 
 teach you all things. John xiv. 26. 
 
 Not by works of righteousness which we have 
 done, but according to his mercy he saved us, by the 
 washing of regeneration, and renewing of the Holy 
 Ghost; which he shed on us abundantly, through 
 Jesus Christ our Saviour. Titus Hi. 5. 
 
 As many as are led by the Spirit of God, they are 
 the sons of God. Rom. viii. 14. 
 
 The Spirit itself beareth witness with our Spirit, 
 that we are the children of God. Rom. viii. 16. 
 
 Verily, verily, I say unto thee, except a man be 
 born of the Spirit, he cannot enter into the kingdom 
 
 of God. John iii. 5. 
 
 If ye then being evil, know how to give good 
 gifts unto your children; how much more shall 
 your Heavenly Father give the Holy Spirit to them 
 that ask him ! Luke xL 13. 
 
 SECTION VII. 
 
 The ground of man's salvation, in all ages. 
 
 The redemption by Jesus Christ, and the 
 gift of the Holy Spirit, apply to all ages of 
 the world. The salvation of men, in every 
 
 B3
 
 30. A COMPENDIUM OF 
 
 period, is derived from this Redeemer, and 
 the operation of this Spirit. 
 
 Proofs and Illustrations. 
 
 For by Him (the Son of God) were all things created, 
 that are in heaven, and that are in earth. Coloss. i. 16. 
 
 His grace was given us in Christ Jesus, before the 
 world began. 2 Tim. L 9. 
 
 Jesus Christ, the Lamb slain from the foundation 
 of the world. Rev. xiii. 8. 
 
 As in Adam all die, even so in Christ shall all be 
 made aliva. i Cor. xv. 22. 
 
 They all drank of that spiritual Rock which 
 followed them ; and that Rock was Christ, i Cor. x. 4. 
 
 There is a spirit in man ; and the inspiration of the 
 Almighty giveth them understanding. Job xxxiL 8. 
 
 Thou gavest also thy good Spirit to instruct them. 
 Neh. ix. 20. 
 
 Take not thy Holy Spirit from me. Psalm li. 11. 
 
 I have poured out my Spirit upon the house of 
 Israel, saith the Lord. Ezek. xxxix. 29. 
 
 And I will put my Spirit within you, and cause 
 you to walk in my statutes. Ezek. xxxvi. 2T. 
 
 
 
 SECTION VIII. 
 
 - The Holy Scriptures. 
 
 The Old and New Testaments contain the 
 Will of God, graciously communicated to us ;
 
 RELIGIOUS FAITH AND PRACTICE. 31 
 
 and designed by Him> through the influence 
 of the Holy Spirit, for our instruction, our 
 comfort and support, under all the trials of life. 
 
 Proofs and Illustrations. 
 
 Whatsoever things were written aforetime, were 
 written for our learning, that we, through patience 
 and comfort of the Scriptures, might have hope. 
 Rom. xv. 4. 
 
 The prophecy came not in old time by the will of 
 man : but holy men of God spake as they were 
 moved by the Holy Ghost. 2 Peter i. 21. 
 
 Then opened he their understanding, that they 
 might understand the Scriptures. Luke xxiv. 45. 
 
 The Holy Scriptures are able to make thee wise 
 unto salvation, through faith which is in Christ 
 
 Jesus. 2 Tim. iii. 15. 
 
 All Scripture is given by inspiration of God, and 
 is profitable for doctrine, for reproof, for correction, 
 for instruction in righteousness ; that the man of 
 God may be perfect, thoroughly furnished unto all 
 good works. 2 Tim. iii. 16. 
 
 SECTION IX. 
 
 Man is unable to save himself. 
 
 By nature we can do nothing to save and 
 redeem ourselves from sin and misery : it is 
 
 B
 
 32 A COMPENDIUM OF 
 
 only by the Grace of God, in Jesus Christ, 
 that we can obey Him, and be made fit for a 
 future state of purity and happiness. 
 
 Proofs and Illustrations. 
 
 The natural man receiveth not the things of the 
 Spirit of God ; for they are foolishness unto him : 
 neither can he know them, because they are spiritu 
 ally discerned. 1 Cor. ii. 14. 
 
 We are not sufficient of ourselves to think any 
 think as of ourselves : but our sufficiency is of God. 
 
 2 Cor. iii. 5< 
 
 It is God that \vorketh in you, both to will and 
 to do of his good pleasure. Phij. ii. 13. 
 
 I am the vine, ye are the branches. He that 
 abideth in me, and I in him, the same bringeth forth 
 much fruit: for without me ye can do nothing. 
 John xv. 5. 
 
 SECTION X. 
 
 Rewards and punishments after death. 
 
 There will be after death a state of rewards 
 and punishments, a great day of final judg- 
 ment. They who have true faith, who sin- 
 cerely repent of their sins, and serve God 
 .acceptably, will be happy for ever. They
 
 RELIGIOUS FAITH AND PRACTICE. S3 
 
 who continue impenitent, and disobedient, will 
 be for ever miserable. 
 
 Proofs and Illustrations. 
 
 God hath appointed a day, in which he will judge 
 the world in righteousness, by that man whom He 
 hath Ordained. Acts xvii 31. 
 
 God shah 1 bring every work into judgment, with 
 every secret thing, whether it be good, or whether 
 it be evil. Eccles. xii. 14*. 
 
 God will render to every man according to his 
 deeds. Rom. ii. 6. 
 
 When the Son of man shall come in his glory, 
 and all the holy angels with him, then shall He sit 
 upon the throne of his glory. 
 
 And before him shall be gathered all nations : and 
 He shall separate them one from another, as a shep- 
 herd divideth his sheep from the goats : 
 
 And He shall set the sheep on his right-hand, but 
 the goats on the left. 
 
 Then shall the King say unto them on his right- 
 hand, Come, ye blessed of my Father, inherit the 
 kingdom prepared for you from the foundation of 
 the world. 
 
 Then shall he say also unto them on the left-hand, 
 Depart from me, ye cursed, into everlasting fire pre- 
 pared for the devil and his angels. 
 
 And these shall go away into everlasting punish- 
 ment: but the righteous into life eternal. Mat. xxv. 31,46* 
 
 B5
 
 34 A COMPENDIUM OF 
 
 SECTION XI. 
 
 Faith in God, and in Jesus Christ. 
 
 True faith in God, and in the Lord Jesus 
 Christ, not a merely historical, but a vital 
 operative faith, is a purifying, elevating prin- 
 ciple, and is essential to our salvation. It has 
 a powerful influence on our thoughts, yvords, 
 and actions. 
 
 Proofs and Illustrations. 
 
 Faith is the substance of things hoped for, the 
 evidence of things not seen. Heb. xi. 1. 
 
 Without faith it is impossible to please God. 
 Heb. xi. 6. 
 
 By grace are ye saved, through faith ; and that not 
 of yourselves ; it is the gift of God. Ephes. ii. 8. 
 
 In Jesus Christ, neither circumcision nor uncir- 
 cumcision availeth any thing, but faith which work- 
 eth by love. Gal. v. 6. 
 
 He put no difference between us and them, purify- 
 ing their hearts-by faith. Acts xv. 9. 
 
 This is the victory that overcometh the world, 
 even our faith, i John v. 4. 
 
 Ye are all the children of God, by faith in Christ 
 
 Jesus. Gal. iii. 26. 
 
 Above all, taking the shield of faith, wherewith
 
 RELIGIOUS FAITH AND PRACTICE. 35 
 
 ye shall be able to quench all the fiery darts of the 
 wicked. Ephes. vi. 16. 
 
 SECTION XII. 
 
 Works, as well as Faith, are required from us, 
 
 Though the merits of Jesus Christ, and a 
 lively faith in Him, are the ground of our 
 salvation, yet good works are the genuine 
 fruits and evidence of true faith, and are our 
 indispensable duties. 
 
 Proofs and Illustrations. 
 
 As the body without the spirit is dead, so faith 
 without works is dead also. James ii. 26. 
 
 I will show thee my faith by my works. James ii. 18. 
 
 And the dead were judged out of those things 
 which Avere written in the books, according to their 
 works. Rev. xx. 12. 
 
 Jesus Christ gave himself for us, that he might 
 redeem us from all iniquity, and purify unto himself 
 a peculiar people, zealous of good works. Titus ii. 14. 
 
 We must all appear before the judgment seat of 
 Christ, that every one may receive the things done 
 in his body, according to that he hath done, whether 
 it be good or bad. 2 Cor. v. 10. 
 
 B6
 
 36 A COMPENDIUM OF 
 
 SECTION XIH. 
 
 Divine Providence. 
 
 The Providence of God watches over every 
 part of his creation. As he knows the condi- 
 tion of every living creature, he takes care of it, 
 and supplies its wants, in such a way as seems 
 good to himself. The children of men, in all 
 their concerns, are, in a special manner, con- 
 tinually under his notice, protection, and 
 government. 
 
 Proofs and Illustrations. 
 
 Behold the fowls of the air : for they sow not, 
 neither do they reap, nor gather into barns, yet your 
 heavenly Father feedeth them. Matt. vi. 26. 
 
 Are not two sparrows sold for a farthing? and 
 one of them shall not fall on the ground without 
 your Father. But the very hairs of your head are 
 all numbered. Matt. x. 29. 
 
 Except the Lord build the house, they labour in 
 vain that build it : except the Lord keep the city, 
 the watchman waketh but in vain. Psalm cxxvii. 1. 
 
 The most high ruleth in the kingdom of men, and 
 giveth it to whomsoever he will. Dan. iv. ir. 
 
 A man's heart cleviseth his way; but the Lord 
 directeth his steps. p r ov. xvi. 9.
 
 RELIGIOUS FAITH ^ND PRACTICE. 3? 
 
 The lot is cast into the lap ; but the whole dis* 
 posing thereof is of the Lord. p r0 v. xvi. 3?. 
 
 SECTION XIV. 
 
 The Ministry of the Gospel, 
 
 As the influence of the Holy Spirit is essen- 
 tial to the conversion and regeneration of 
 every person, so it is peculiarly necessary 
 to the formation of a true minister of the 
 Gospel. It is both a sufficient, and an in- 
 dispensable qualification for that important 
 office ; which, as it is freely received, should 
 be freely given. This sacred office is be- 
 stowed not only on men, but on women 
 also. 
 
 Proofs and Illustrations. 
 
 Our sufficiency is of God: who hath made us 
 able ministers of the New Testament ; not of the 
 letter, but of the Spirit ; for the letter killeth, but 
 the Spirit giveth life. 2 Cor., iii. 6. 
 
 As every man hath received the gift, even so 
 minister the same one to another, as good stewards 
 of the manifold Grace of God. If any man speak, 
 Jet him speak as the oracles of God: if any man
 
 38 A COMPENDIUM OF 
 
 minister, let him do it as of the ability which God 
 giveth : that God in all things may be glorified. 
 
 And my preaching was not with enticing words 
 of man's wisdom, but in demonstration of the Spirit, 
 and of power. That your faith should not stand 
 in the wisdom of men, but in the power of God. 
 1 Cor. ii. 4. 
 
 Freely ye have received, freely give. Matt. x. 8. 
 
 I have coveted no man's silver, or gold, or ap- 
 parel. Yea, ye yourselves know, that these hands 
 
 
 have ministered to my necessities, and to them that 
 
 were with me. Acts xx. 33. 
 
 And it shall come to pass afterward, that I will 
 pour out my Spirit upon all flesh; and your sons 
 and your daughters shall prophesy. Joel ii. 28. 
 
 And Philip had four daughters, virgins, which 
 did prophesy. Acts xxi. 9. 
 
 Every woman that prayeth or prophesieth with 
 her head uncovered, dishonoureth her head, i Cor. 
 xL5. 
 
 There is neither male nor female : for ye are all 
 one in Christ Jesus. Gal. iii. 28. 
 
 SECTION xv. 
 Baptism and the Lord's Supper. 
 
 The Baptism of our Lord Jesus Christ, 
 the participation of his body and blood, and
 
 RELIGIOUS FAITH AND PRACTICE. 39 
 
 the injunction of washing one another's feet, 
 as incumbent upon Christians, appear to be 
 wholly of a spiritual nature, unmixed with 
 any ceremonial or outward observances. But 
 to those who view these subjects differently, 
 our Christian charity is esrjeciaiiv. due. 
 
 Proofs and Illustrations. 
 
 John truly baptized with water ; but ye shall 
 be baptized with the Holy Spirit, not many days 
 hence. Acts i. 5. 
 
 By one Spirit are we all baptized into one body, 
 whether we be Jews or Gentiles, whether we be 
 bond or free; and have all been made to drink 
 into one Spirit. 1 Cor. xii. 13. 
 
 As many of you as have been baptized into Christ, 
 have put on Christ. Gal. iii. 27. 
 
 For Christ (says the Apostle Paul) sent me not to 
 baptize, but to preach the Gospel. 1 Cor. i. 17. 
 
 There is one Lord, one faith, one baptism. Eph.iv.5. 
 
 He saved us, by the washing of regeneration, and 
 renewing of the Holy Ghost. Titus iii. 5. 
 
 L am the living bread which came down from 
 heaven. My flesh is meat indeed ; and my blood is 
 drink indeed. He that eateth my flesh, and drinketh. 
 my blood, dwelleth in me, and I in him. John vi. 51, 55. 
 
 The kingdom of God is not meat and drink j
 
 40 A COMPENDIUM Ol/ 
 
 but righteousness and peace, and joy In the Holy 
 Ghost. Rom. xiv. 17. 
 
 See the Proofs and Illustrations, under the Eleventh Article of 
 " Duties towards our fellow-creatures." 
 
 SECTION XVI. 
 
 Man is a free Agent. 
 
 As we are constituted free agents, ac- 
 countable creatures, and may accept or 
 refuse the offers of Divine Grace, our con- 
 demnation will be of ourselves, and justly 
 our due, if we should unhappily reject the 
 mercy and goodness of God towards us. 
 
 Proofs and Illustrations. 
 
 If thou doest well, shalt thou not be accepted ? 
 and if thou doest not well, sin lieth at the door. 
 Gen. iv. 7. 
 
 Choose you this day, whom you will serve : 
 but as for me and my house, we will serve the 
 Lord. Joshua xxiv. 15. * 
 
 Every one of us shall give account of himself 
 to God. Rom. xiv. 12. 
 
 And whosoever will, let him take the water of 
 life freely. Rev. xxii. 17.
 
 RELIGIOUS FAITH AND PRACTICE. 41 
 
 O Jerusalem, Jerusalem ! how often would I have 
 gathered thy children together, even as a hen 
 gathereth her chickens under her wings, and . ye 
 would not ! Matt. xxiv. 37. 
 
 If thou seek the Lord, he will be found of thee : 
 but if thou forsake him, lie will cast thee off for 
 
 ever. 1 Chron. xxviii. 9. 
 
 O Israel, thou hast destroyed thyself: but in 
 me is thine help ! Hosea xiii. 9. 
 
 SECTION XVII. 
 
 Reason must submit to Revelation. 
 
 The doctrines of the Holy Scriptures, com- 
 municated by a Being of infinite wisdom, are 
 to be devoutly believed by us ; though, as 
 might have been expected, our frail reason 
 may not be able fully to comprehend and 
 explain them all. 
 
 Proofs and Illustrations. 
 
 As the heavens are higher than the earth, so are 
 my ways higher* than your ways, and my thoughts 
 than your thoughts. Isaiah lv. 9. 
 
 Now we see through a glass darkly ; but then 
 face to face : now I know in part ; but then shall I 
 know even as also I am known, i Cor. xiii. 12.
 
 42 A COMPENDIUM OF 
 
 We preach Christ crucified; unto the Jews a 
 stumbling block, and unto the Greeks foolishness. 
 
 1 Cor. i. 23. 
 
 We speak the wisdom of God in a mystery. 
 I Cor. ii. 7. 
 
 That your faith should not stand hi the wisdom 
 of men, but in the power of God. i Cor. ii. 5. 
 
 Abraham against hope believed in hope accord- 
 ing to that which was spoken. Rom. iv. 18. 
 
 Blessed are they that have not seen, and yet 
 have believed. John xx. 29.
 
 RELIGIOUS FAITH AND PRACTICE. 43 
 
 CHAPTER II. 
 
 ARTICLES OF PRACTICE ; OR, WHAT WE ARE TO 
 DO, OR NOT TO DQ. 
 
 SECTION I. 
 
 Duties towards God. 
 
 1. We should cultivate in our minds, awe 
 and veneration towards the Great Lord of 
 heaven and earth, a solemn sense of His con- 
 tinual presence, and a fear to offend Him, 
 
 Proofs and Illustrations. 
 
 Let all the earth fear the Lord: let all the in- 
 habitants of the world stand in awe of Him. 
 Psalm xxxiii. 8. 
 
 Whither shall I go from thy Spirit ? or whither 
 shall I flee from thy presence ? If I take the wings 
 of the mornirig, and dwell in the uttermost parts 
 of the sea ; even there shall thy hand lead me, 
 and thy right hand shall hold me. Psalm cxxxix. 7. 
 
 Serve the Lord with fear, and rejoice with 
 trembling. Psalm ii. 11.
 
 44 A COMPENDIUM OF 
 
 2. We should love and trust in God, for 
 his goodness and perfections ; be grateful 
 to Him, for his benefits and mercies to us ; 
 and obey Him in all things, because He is 
 our Father and Preserver, our Redeemer, and 
 our Sovereign Lord. 
 
 Proofs and Illustrations. 
 
 Thou shall love the Lord thy God, with all thine 
 heart, and with all thy soul, and with all thy 
 might. Deut. vi. 5, 
 
 Trust in the Lord with all thine heart ; and lean 
 not unto thine own understanding. p r ov. iu. 5. 
 
 Bless the Lord, O my soul, and forget not all hk 
 benefits. Psalm ciii. 2. 
 
 O give thanks unto the Lord ; for he is good ; for 
 his mercy endureth for ever. Psalm cxxxvi. 1. 
 
 Fear the Lord, and serve Him in truth, with 
 all your heart : for consider how great things He 
 hath done for you. i Sam. xii. 24. 
 
 Thou, O Lord ! art our Father, our Redeemer : 
 thy name is from everlasting. Isaiah ixiii. 16. 
 
 3. As we are frail, sinful creatures, and 
 encompassed by a host of subtle and power- 
 ful enemies, we ought frequently to wait
 
 RELIGIOUS FAITH AND PRACTICE. 45 
 
 upon God, and fervently to pray to Him, 
 through Jesus Christ, for the pardon of our 
 sins ; and for the communications of his 
 grace, to strengthen and defend, to comfort, 
 purify, and animate us; and to conduct us 
 safely to the end of our lives. 
 
 Proofs and Illustrations. 
 
 Wait on the Lord, and he shall save thee> 
 Prov. xx. 22. 
 
 They that wait upon the Lord, shall renew their 
 Strength. Isaiah xl. 31. 
 
 Watch and pray, that ye enter not into tempta- 
 tion. Matt. xxvi. 41. 
 
 Evening and morning, and at noon, will I pray. 
 Psalm Iv. 17. 
 
 Men ought always to pray, and not to faint. 
 Luke xviii. 1. 
 
 I will that men pray every where, lifting up holy 
 hands, i Tim. ii. 8. 
 
 Ask, and it shall be given you; seek, and ye 
 shall find ; knock, and it shall be opened unto you. 
 Luke xi. 9. 
 
 If ye shall ask any thing, in my name, I will do 
 it. Luke xiv. 14. 
 
 Give us day by day our daily bread and forgive 
 us our sins and lead us not into temptation 
 but deliver us from evil. Luke xi. 3.
 
 46 A COMPENDIUM OP 
 
 Be sober, be vigilant : because your adversary the 
 devil, as a roaring lion, walketh about, seeking 
 whom he may devour. 1 Peter v. 8. 
 
 4. The true worship of God is inward and 
 spiritual. This worship is required bf us, not 
 only in private, but in public also. It is in- 
 cumbent upon us to be very diligent and 
 regular in the attendance of our meetings for 
 that solemn purpose ; that we may openly 
 acknowledge the Almighty as our Sovereign 
 and Disposer, reverently wait for his holy 
 influence on our hearts, and for a renewed 
 extension of his mercy, love, and gracious 
 preservation. In the due performance of this 
 great duty, our minds will, at times, be silent- 
 ly engaged in prayer, in thanksgivings, and in 
 praises, to the Fountain of all our blessings. 
 
 Proofs and Illustrations. 
 
 God is a spirit ; and they that worship Him, must 
 worship Him, in spirit and in truth. John iv. 24. 
 
 Worship the Lord in the beauty of holiness. 
 Psalm xxix. 2. 
 
 Truly my soul waiteth upon God: from Him 
 cometh my salvation. Psalm ixii. l.
 
 fcELIGIOUS FAITH AND PRACTICE. 47 
 
 How amiable are thy tabernacles, O Lord of 
 hosts ! A day in thy courts is better than a thou- 
 sand. Psalm Ixxxiv. 1, 10. 
 
 Let us not forsake the assembling of ourselves 
 together, as the manner of some is. Heb. x. 25. 
 
 Where two or three are gathered together in my 
 name, there am I in the midst of them. Matt, xviii. 20. 
 
 I beseech you, brethren, by the mercies of God, 
 that ye present your bodies a living sacrifice, holy, 
 acceptable unto God, which is your reasonable ser- 
 vice. Rom. xii. 1. 
 
 Be silent, O all flesh, before the Lord. Zech. ii. 13. 
 
 Be still, and know that I am God. Psalm xlvi. 10. 
 
 The Lord is in his holy temple : let all the earth 
 keep silence before Him. Habbalu ii. 20. 
 
 5. Though the public worship of God, in 
 spirit and in truth, is acceptably performed in 
 silence, yet it is not confined to this state. 
 It is, at times, cherished and promoted by his 
 ministers, when, being under the influence of 
 the Holy Spirit, they are publicly engaged in 
 exhortation, prayer, thanksgiving, or praise. 
 
 Proofs and Illustrations. 
 
 Let men exalt the Lord also in the congregation 
 of tho people, and praise him in the assembly of the 
 elders. Psalm cvii. 32.
 
 48 A COMPENDIUM OF 
 
 And on the sabbath, we went out of the city, by 
 a river side, where prayer was wont to be made. 
 Acts xvi. 13. 
 
 And it came to pass, that a whole year they 
 assembled themselves with the church, and taught 
 much people. Acts xi. 26. 
 
 And he gave some, apostles ; and some, prophets ; 
 and some, evangelists; and some, pastors and teachers : 
 for the perfecting of the saints ; for the work of the 
 ministry ; for the edifying of the body of Christ. 
 Eph. iv. 11. 
 
 6. In all our trials, disappointments, and 
 afflictions, in the most adverse awd affecting 
 conditions of life, we are to be patient, and 
 resigned to the will of God; who sees our 
 situation, who knows what is good for us, 
 and who will assuredly reward our patience 
 and resignation. 
 
 Proofs and Illustrations. 
 
 In your patience possess ye your souls. Luke xxi. 19. 
 
 Let us run with patience the race that is set before 
 US. Heb. xii. 1. 
 
 he Lord gave, and the Lord hath taken away ; 
 blessed be the name of the Lord. Job i. 21. 
 
 Although the fig-tree shaU not blossom, neither
 
 RELIGIOUS FAITH AND PRACTICE. 49 
 
 shall fruit be in the vines ; the labour of the olive 
 shall fail, and the fields shall yield no meat; the 
 flock shall be cut off from the fold, and there shall 
 be no herd in the stalls : yet I will rejoice in the 
 Lord, I will joy in the God of my salvation. 
 Hab. iii. 17. 
 
 Can a woman forget her sucking child, that she 
 should not have compassion on the sojn of her womb? 
 Yea, they may forget ; yet will I not forget thee. 
 Isaiah xlix. 15. 
 
 7. We ought not to distrust the goodness 
 and mercy of God to us. The truly humble 
 and penitent believers in Jesus Christ, who 
 earnestly endeavour to keep his commands; 
 however great and numerous their transgres- 
 sions may have been, and however deeply- 
 affecting to their minds ; have a solid ground 
 to trust in the Lord, for his full and free 
 pardon and acceptance. 
 
 Proofs and Illustrations. 
 
 I have trusted in thy mercy ; my heart shall re- 
 joice in thy salvation. Psalm xiii. 5. 
 
 I trust in the mercy of God for ever and ever. 
 
 Psalm Iii. 8. 
 

 
 50 A COMPENDIUM OJT 
 
 Though he slay me, yet will 1 trust in Him. 
 Job xiii. 15. 
 
 Come now, and let us reason together, saith the 
 Lord : though your sins be as scarlet, they shall be 
 as white as snow ; though they be red like crimson, 
 they shall be as wool. Isaiah i. 18. 
 
 Let the wicked forsake his way, and the unright- 
 eous man his thoughts ; and let him return unto the 
 Lord, and He will have mercy upon him ; and to our 
 God, for He will abundantly pardon. Isaiah lv. 7. 
 
 Thou, Lord, art good, and ready to forgive, and 
 plenteous in mercy to all them that call upon thee. 
 Psalm Ixxxvi. 5. 
 
 The sacrifices of God are a broken spirit : a broken 
 and a contrite heart, O God ! thou wilt not despise. 
 Psalm li. 17. 
 
 The Lord will not cast off for ever. But though 
 He cause grief, yet will He have compassion, accord* 
 ing to the multitude of his mercies. Lam. iii. 31. 
 
 As a father pitieth his children, so the Lord pitieth 
 them that fear him. For he knows our frame ; he 
 remembereth that we are dust. Psalm ciii. 14. 
 
 I will heal their backslidings ; I will love them 
 freely. Hosea xiv. 4. 
 
 Come unto me all ye that labour and are heavy 
 laden, and I will give you rest. Matt. xi. 28. 
 
 Him that cometh unto me, I will in no wise cast 
 OUt. John vi. 37. 
 
 If we confess our sins, He is faithful and just to
 
 RELIGIOUS FAITH AND PRACTICE. 51 
 
 forgive us our sins, and to cleanse us from all un- 
 righteousness. 1 John i. 9. 
 
 This is a faithful saying, and worthy of all 
 acceptation, that Christ Jesus came into the world 
 to save sinners, i Tim. i. 15. 
 
 Likewise I say unto you, there is joy in the pre- 
 sence of the Angels of God, over one sinner that 
 repenteth. Luke xv. 10, 
 
 See also the Parable of the Prodigal Son. Luke XT. 
 11 to 27. 
 
 SECTION II. 
 Duties towards our Jetton-creatures. 
 
 1. We should honour our parents. To them, 
 who have so tenderly loved us, and suffered 
 so much for us, we ought to be dutiful and 
 affectionate ; and we should be ever ready to 
 assist and comfort them. 
 
 Proofs and Illustrations. 
 
 Honour thy father and thy mother ; that it may 
 
 be well with thee, and thou mayst live long on the 
 earth. Ephes. vi. 2. 
 
 Children, obey your parents in all things : for this 
 is well pleasing unto the Lord. Coloss. iii. go. 
 
 C2
 
 52 A COMPENDIUM OF 
 
 A wise son maketh a glad father ; but a foolish 
 son is the heaviness of his mother. p r ov. x. 1. 
 
 My son, hear the instruction of thy father, and 
 forsake not the law of thy mother. Prov. L 3. 
 
 If any widow have children or nephews, let 
 them learn first to show piety at home, and to 
 requite their parents: for that is good and ac- 
 ceptable before God. j Tim. v. 4. 
 
 2. We ought to honour the King, to respect 
 those that are put in authority under him, and 
 to obey the laws of our country, when they 
 do not oppose the law of God. For the pro- 
 tection and privileges we enjoy, we are bound 
 to be grateful and peaceable subjects. 
 
 Pi-oofs and Illustrations. 
 
 Love the brotherhood. Fear God. Honour the 
 king. 1 Peter ii. IT. 
 
 Render unto Caesar the things that are Caesar's ; 
 and unto God, the things that are God's. Matt. xxii. 21. 
 
 Submit yourselves to every ordinance of man, for 
 the Lord's sake : Whether it be to the king as 
 supreme ; or unto governors, as unto them that are 
 sent by him, for the punishment of CTI! doers, and 
 for the praise of them that do well, i Peter ii. 13.
 
 RELIGIOUS FAITH Atfb PRACTICE. 5$ 
 
 But Peter and John answered and said unto them, 
 Whether it be right in the sight of God, to hearken 
 unto you more than unto God, judge ye. Acts iv. 19. 
 
 3. We should cultivate a sincere love for 
 others. We should be kind and gentle, and 
 disposed to do good, to all persons ; especially 
 to our brethren and sisters, our relations, and 
 all those with whom we are peculiarly con- 
 nected. 
 
 Proofs and Illustrations. 
 
 Let us love one another; for love is of God. 
 1 John iv. 7. 
 
 By this shall all men know that ye are my disci- 
 ples, if ye have love one to another. John xiii. 35. 
 
 Be kindly affectioned one to another, with brother- 
 ly love. Rom. xii. 10. 
 
 Love as brethren, be pitiful, be courteous. 1 Peteriii. 8. 
 
 Behold, how good and how pleasant it is for bre- 
 thren to dwell together in unity ! p sa lm cxxxiii. 1. 
 
 As we have opportunity, let us do good unto all 
 men, especially unto them who are of the household 
 Of faith. Gal. vi. 10. 
 
 4. As it is our duty cordially to love our 
 fellow-creatures, and to promote their welfare, 
 
 C3
 
 54- A COMPENDIUM OF 
 
 we are, consequently, bound to avoid all wars 
 and fightings, which are so inconsistent with 
 the principle of love. 
 
 Proofs and Illustrations. 
 
 From whence come wars and fightings among 
 you? come they not hence, even of your lusts? 
 James iv. 1. 
 
 But I say unto you, love your enemies ; bless them 
 that curse you ; do good to them that hate you ; 
 and pray for them who despitefully use you, and 
 persecute you. Matt. v. 4,4,. 
 
 If thine enemy hunger, feed him ; if he/ thirst, 
 give him drink. R om . xii. 20. 
 
 But I say unto you, that ye resist not evil. Matt. v. 39. 
 
 5. Since we are frail, erring creatures, and 
 desire to be forgiven the offences we commit, 
 we ought to be ready to forgive those who 
 commit offences against us. 
 
 Proofs and Illustrations. 
 
 If ye forgive men their trespasses, your heavenly 
 Father will also forgive you. But if ye forgive not 
 men their trespasses, neither will your Father forgive 
 your trespasses. Matt. \i. 14.
 
 RELIGIOUS FAITH AND PRACTICE. 55 
 
 Be ye tender-hearted, forgiving one another, even 
 as God, for Christ's sake, hath forgiven you. 
 Ephes. iv. 32. 
 
 6. We are bound to do justice to all 
 persons, to defraud no one, and to be up- 
 right in all our dealings and intercourse with 
 others. 
 
 Proofs and Illustrations. 
 
 To do justice and judgment is more acceptable to 
 the Lord than sacrifice. Prov. xxi. 3. 
 
 Render unto all their dues. Rom. xiii. 7. 
 
 Thou shalt not defraud thy neighbour. Lev. xix. 13. 
 
 He that walketh uprightly, walketh surely. 
 Prov. x. 9. 
 
 With the same measure that ye mete withal, it 
 shall be measured to you again. Luke vi. 38. 
 
 7. We should have a great reverence for 
 truth, and detest falsehood and dissimulation* 
 Tale-bearing and detraction are also to be 
 carefully avoided. 
 
 Proofs and Illustrations. 
 
 Ye shall not deal falsely, neither lie one to 
 another. Lev. xix. 11. 
 
 C4
 
 50 A COMPENDIUM OF 
 
 I have not sat with vain persons, neither will I g 
 in with dissemblers. Psalm, xxvi. 4. 
 
 Keep thy tongue from evil, and thy lips from 
 speaking guile. Psalm xxxiv. 13. 
 
 Lord, who shall abide in thy tabernacle? He 
 that walketh uprightly, and worketh righteous- 
 ness, and speaketh the truth in his heart. He 
 that backbiteth not with his tongue, nor taketh 
 up a reproach against his neighbour. Psalm xv. 1. 
 
 8. As Christians, we are forbidden to swear, 
 or attest the truth of our assertions by an 
 oath. 
 
 Proofs and Illustrations. 
 
 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. Matt. v. 33. 
 
 Above all things, my brethren, swear not; 
 neither by heaven, nor by the earth, nor by any 
 other oath. James v. 12. 
 
 9. The poor and afflicted have a claim to 
 our sympathy acd assistance, according to 
 their wants and our ability to relieve them.
 
 i 
 
 RELIGIOUS FAITH AND PRACTICE. 5? 
 
 Proofs and Illustrations. 
 
 Comfort the feeble minded, support the weak, 
 be patient toward all men. 1 Thess. v. 14. 
 
 Show mercy and compassion every man to his 
 brother. Zech. viL 9. 
 
 Remember them that are in bonds, as bound 
 with them; and them who suffer adversity, as 
 being yourselves also in the body. Heb. xiii. 3. 
 
 Give alms of such things as ye have. Luke xi. 41. 
 
 Blessed is he that considereth the poor : the Lord 
 shall deliver him in time of trouble. Psalm xli. 1. 
 
 He who soweth sparingly, shall reap also sparing, 
 ly ; and he who soweth bountifully, shall reap 
 also bountifully. God loveth a cheerful giver* 
 2 Cor. ix. 6. 
 
 10. A peaceable, meek, and quiet spirit, 
 is not only our duty, but is attended with 
 peculiar comfort and advantages. A harsh, 
 censorious, and contentious disposition, im- 
 bitters our own lives, and disturbs the peace 
 of those with whom we associate. 
 
 Proofs and Illustrations* 
 
 Blessed are the meek : for they shall inherit the 
 earth. Matt. v, 5. 
 
 C 5
 
 58~ A COMPENDIUM OF 
 
 A meek and quiet spirit is, in the sight of God, of 
 great price. 1 Peter iii. 4. 
 
 The meek shall delight themselves in the abun- 
 dance of peace. Psalm xxxvi. 11. 
 
 Learn of me ; for I am meek and lowly in heart ; 
 and ye shall find rest to your souls. Matt. xi. 29. 
 , As wood to fire, so is a contentious man to kindle 
 strife. Prov. xxvi. 21. 
 
 A froward man soweth strife, and a whisperer 
 separateth chief friends. Prov. xvi. 28. 
 
 He that hath a froward heart findeth no good: 
 and he that hath a perverse tongue, falleth into 
 mischief. Prov. xvii. 20. 
 
 The beginning of strife is as when one letteth out 
 water : therefore forbear contention before it be 
 meddled with. Prov. xvii. 14. 
 
 11. Though we ought to value the privi- 
 leges peculiar to us, and firmly maintain 
 the religious tenets which we most approve, 
 we ought to cherish sentiments of charity 
 and Christian regard, towards those who con- 
 scientiously differ from us. 
 
 Proofs and Illustrations. 
 
 Let us hold fast our .profession. Heb. iv. 11. 
 Prove all things; hold fast that which is good. 
 1 Thess. v. 21.
 
 RELIGIOUS FAITH AND PRACTICE. 5^ 
 
 Who art thou that judgest another man's servant ? 
 to his own master he standeth or falleth. Rom. xiv. 4. 
 
 Let not him that eateth, despise him that eateth 
 not ; and let not him who eateth not, judge him 
 that eateth : for God hath received him. Rom. xiv. 3. 
 
 Give none offence, neither to the Jews, nor to the 
 Gentiles, nor to the church of God. i Cor. x. 32. 
 
 And John answered and said, Master, we saw 
 one casting out devils in thy name; and we for- 
 bad him, because he followeth not with us. And 
 Jesus said unto him, Forbid him not : for he that is 
 not against us, is for us. Luke ix, 49. 
 
 12. As our example of virtue or vice, of 
 wisdom or folly, may have a great influence 
 upon others, our duty to them as well as 
 to ourselves, calls for the most diligent cir- 
 cumspection. 
 
 Proofs and Illustrations. 
 
 Let your light so shine before men, that tfiey may 
 see your good works, and glorify your Father who 
 is in heaven. Matt. v. 16. 
 
 Be thou an example of the believers, in word, 
 in conversation, in charity, in spirit, in faith, in 
 purity. 1 Tim. iv. 12. 
 
 We wrought with labour and travail, night and 
 
 C 6
 
 60 A COMPENDIUM OF 
 
 day, to make ourselves an example unto you to 
 follow US. 2 Thess. iiL 8. 
 
 See that ye walk circumspectly, not as fools, but 
 as wise. Ephes. v. 15. 
 
 Let no man put a stumbling block, or an occasion- 
 to fall in his brother's way. Rom. xiv. 13. 
 
 Let us follow after things wherewith one may 
 edify another. Rom. xiv. 19. 
 
 Young men likewise exhort to be sober-minded : 
 in all things showing thyself a pattern of good 
 works. Titus ii. 6- 
 
 13. A most comprehensive and excellent 
 rule of duty to others, is, to consider, what 
 we should think would be right and proper 
 for them to do to us, in similar circum- 
 stances, and then to do the same to them. 
 
 Proofs and Illustrations* 
 
 All things whatsoever ye would that men should 
 do to you, do ye even so to them: for this is 
 the law and the prophets. Matt vii. 12. 
 
 All the Law is fulfilled in one word, even in 
 this, Thou shall love thy neighbour as thyself.. 
 Gal. v. 14.
 
 RELIGIOUS FAITH AND PRACTICE, fit 
 
 SECTION III. 
 
 Duties towards ourselves. 
 
 1. A just sense of our imperfections, weak- 
 ness, dependence, and sinfulness, will teach, 
 us the great duty of humility. 
 
 Proofs and Illustrations. 
 
 What is man, that thou art mindful of him ? and 
 the son of man, that thou visitest him. Psalm viii. 4. 
 
 Humble yourselves in the sight of the Lord, and 
 he shall lift you up. James iv. 10. 
 
 Learn of me ; for I am meek and lowly in heart. 
 Matt. xi. 29. 
 
 Who maketh thee to differ from another ? and 
 what hast thou that thou didst not receive ? Now, 
 if thou didst receive it, why dost thou glory, as if 
 thou hadst not received it ? 1 Cor. iv. 7. 
 
 I dwell in the high and holy place ; with him also 
 that is of a contrite and humble spirit ; to revive the 
 spirit of the humble, and to revive the heart of the 
 contrite ones. Isaiah h-ii. 15. 
 
 2. We should cultivate a contented temper. 
 It will moderate our desires and cares, dispose 
 us to make the best of our condition, and
 
 62 A COMPENDIUM OP 
 
 cheerfully submit to the appointments of in- 
 finite wisdom and goodness. 
 
 X 
 
 Proofs and Illustrations. 
 
 Be content with such tilings as ye have. Heb. xiii. 5. 
 
 I have learned in whatsoever state I am, there- 
 with to be content. Phil. iv. 11. 
 
 Godliness with contentment is great gain. For 
 we brought nothing into this world ; and it is cer- 
 tain we can carry nothing out. 1 Tim. vi. 6. 
 
 Give me neither poverty nor riches ; feed me with 
 food convenient for me : lest I be full., and deny 
 thee, and say, Who is the Lord ? or lest I be poor, 
 and steal, and take the name of my God in vabu 
 Prov. xxx. 8. 
 
 3. We ought to abstain from intemperance 
 in the use of meats and drinks. It indisposes 
 us from serious employment, robs us of our 
 time, and occasions expenses .which abridge 
 our liberalities to the poor and others. 
 
 Proofs and Illustrations. 
 
 Whether ye eat or drink, or whatsoever ye do, 
 do all to the glory of God. . i Cor. x. 31. 
 
 I keep under my body, and bring it into subjec- 
 tion. 1 Cor. ix. 27
 
 RELIGIOUS FAITH AND PRACTICE. 6$ 
 
 Look not thou upon the wine when it is red. At 
 the last, it biteth like a serpent, and stingeth like an 
 adder. p r0 v. xxiii. 31. 
 
 And I will say to my scul, Soul, thou hast much 
 goods laid up for many years ; take thine ease, eat, 
 drink, and be merry. Luke xii. 19. See the Parable. 
 
 4. We should labour after purity of soul, 
 and maintain a fixed abhorrence of all pro- 
 hibited and improper indulgence of the senses. 
 
 Proofs and Illustrations. 
 
 Blessed are the pure in heart : for they shall see 
 God. Matt. v. 8. 
 
 Jesus Christ gave himself for us, that he might 
 redeem us from all iniquity, and purify unto himself 
 a peculiar people. Titus ii. 14.. 
 
 Who shall stmd when he appeareth ? for he is 
 like a refiner's fire and fuller's soap. Maiachi Hi. 2. 
 
 Create in me a clean heart, O God ! and renew a 
 right spirit within me ! Psalm li. 10. 
 
 Wherewith shall a young man cleanse his way ? 
 By taking heed thereto, according to thy word. 
 Psalm cxix. 9. 
 
 5. It is our duty to avoid the vain customs 
 and fashions, diversions and pleasures of the 
 world. The self-denial which this duty occa-
 
 64 A COMPENDIUM OF 
 
 sions, is abundantly recompensed by the com- 
 fort, and the preservation from evil, which it 
 produces. 
 
 Proofs and Illustrations. 
 
 Thou shalt not follow a multitude to do evil. 
 Exodus xxiii. 2. 
 
 Be not conformed to this world : but be ye trans- 
 formed by the renewing of your mind. Rom. xii. 2. 
 
 Turn away mine eyes from beholding vanity ; and 
 quicken thou me in thy way. Psalm cxix. 37. 
 
 Ye have lived in pleasure on the earth, and been 
 wanton : ye have nourished your hearts as in a day 
 of slaughter. James v. 5. 
 
 She that liveth in pleasure, is dead while she 
 liveth. 1 Tim. v. 6. 
 
 Rejoice, O young man, in thy youth, and let thy 
 heart cheer thee in the days of thy youth ; and walk 
 in the ways of thy heart, and in the sight of thine 
 eyes : but know thou, that for all these things God 
 will bring thee into judgment. Eccles. xi. 9. 
 
 As the sufferings of Christ abound in us, so our 
 consolation also aboundeth by Christ. 2 Cor. i. 5. 
 
 I am filled with comfort, I am exceeding joyful in, 
 all our tribulation. 2 Cor. vii. 4. 
 
 6. Unless we keep a vigilant guard on our 
 minds, even the lawful things and pursuits of
 
 RELIGIOUS FAITH AND PRACTICE. 65 
 
 life will gradually insnare us. In our furni- 
 ture and way of living, our dress, address, 
 and language, and in all our amusements and 
 deportment, we should be moderate and ex- 
 emplary, avoiding all extravagance and osten* 
 tation, and every species of flattery. 
 
 / 
 
 Proofs and Illustrations, 
 
 What I say unto you, I say unto all, Watch* 
 Mark xiii. 27. 
 
 Take heed to yourselves, lest at any time your 
 hearts be overcharged with the cares of this life. 
 Luke x\i. 34. 
 
 Let your moderation be known unto all men. 
 Phil. iv. 5, 
 
 And they that use this world as not abusing 
 it : for the fashion of this world passeth away. 
 1 Cor. vii. 31. 
 
 And that which fell among thorns are they, who, 
 when they have heard go forth, and are choked with 
 cares, and riches, and pleasures of this life, and 
 bring no fruit to perfection. Luke viii. 14. 
 
 Let us keep the feast, not with old leaven but 
 with the unleavened bread of sincerity and 
 1 Cor. v. 8. 
 
 The Lord shall cut off all flattering lips ; and 
 tongue that speaketh proud things. Psalm xij. 3..
 
 66 A COMPENDIUM OP 
 
 7. Simplicity of heart and uprightness of 
 intention, prepare us for many virtues. They 
 contribute more to our spiritual improvement 
 and happiness, than shining talents, and high 
 attainments in learning and knowledge. But 
 when they are all united, with the Divine 
 blessing upon them, they often produce grea,t 
 and extensive effects. 
 
 Proofs and Illustrations. 
 
 The testimony of the Lord is sure, making wise 
 the simple. Psalm xix. 7. 
 
 The Lord preserveth the simple : I was brought 
 low and he helped me. Psalm cxvi. 6. 
 
 Unto the upright, there ariseth Light in the dark* 
 ness. Psalm cxii. 4. 
 
 The secret of the Lord is with them that fear Him ; 
 and he will show them his covenant. Psalm xxv. 14. 
 
 That on the good ground are they, who, in an 
 honest and good heart, having heard the word, keep 
 it, and bring forth fruit with patience. Luke viii. 14. 
 
 If any man among you seemeth to be wise in this 
 world, let him become a fool, that he may be wise. 
 1 Cor. iii. 18. 
 
 The wayfaring men, though fools, shall not err 
 therein. Isaiah xxxv. 8. 
 
 And Moses was learned in all the wisdom of the
 
 RELIGIOUS FAITH AND PRACTICE. 6? 
 
 Egyptians, and was mighty in words and in deeds. 
 Acts vii. 22. 
 
 Paul was brought up, at the feet of Gamaliel, and 
 taught according to the perfect manner of the law of 
 the fathers. Acts xxii. 3, 
 
 8. We ought to cultivate the friendship of 
 pious and virtuous persons ; and studiously to 
 avoid all intimacy with those who are vicious^ 
 and irregular in their conduct. The cha- 
 racter of persons with whom we associate^ 
 is apt to influence our own. 
 
 Proofs and Illustrations. 
 
 I am a companion of all them that fear thee, 
 and of them that keep thy precepts, Psalm cxix. 63. 
 
 He that walketh with wise men shall be wise, 
 but a companion of fools shall be destroyed, 
 
 Prov. xiii. 20. 
 
 O my soul, come not thou into their secret ; 
 unto their assembly, mine honour, be not thou 
 united. Gen. xlix. 6. 
 
 Come out from among them, and be ye separate, 
 saith the Lord. 2 Cor. vi. 17. 
 
 Be not deceived : evil communications corrupt, 
 good manners, 1 Cor. xv. 33.
 
 68 A COMPENDIUM OF 
 
 9. The perusal of good and useful books, 
 and especially the Holy Scriptures, has a 
 powerful tendency to cherish the love, and 
 promote the practice, of religion and good- 
 ness. The reading of light and frivolous 
 publications tends, on the contrary, to en- 
 feeble and corrupt the mind. 
 
 Proofs and Illustrations, 
 
 From a child thou hast known the Holy Scrip- 
 tures, which are able to make thee wise unto sal- 
 vation, through faith, which is in Christ Jesus. 
 2 Tim. iii. 15. 
 
 These were more noble than those in Thessalonica, 
 in that they received the word with all readiness 
 of mind ; and searched the Scriptures daily, whether 
 those things were so. Acts xvii. 11. 
 
 They were written for our learning, that we, 
 through patience and comfort of the Scriptures, 
 might have hope. Rom. xv. 4, 
 
 10. Victous and irregular pursuits ruin our 
 peace, debase and dishonour us. They may 
 promise a few transient pleasures ; but it is 
 religion only which ennobles us, and confers 
 true enjoyment, even in this life.
 
 RELIGIOUS FAITH AND PRACTICE. 6$ 
 
 Proofs and Illustrations. 
 
 Poverty and shame shall be to him that refuseth 
 instruction. Prov. xiii 18. 
 
 We lie down in our shame, and our confusion 
 covereth us ; for we have sinned against the Lord 
 our God. Jer. iii. 25. 
 
 The wicked are like the troubled sea, when it 
 cannot rest, whose waters cast up mire and dirt. 
 
 There is no peace, saith my God, to the wicked. 
 Isaiah Ivii. 20. 
 
 The ungodly are like the chaff, which the wind 
 driveth away. Psalm i. 4. 
 
 As the crackling of thorns under a pot, so is the 
 laughter of the fool. Eccles. vii. 6. 
 
 Great peace have they who love thy law, and 
 nothing shall offend them. Psalm cxix. 165. 
 
 How goodly are thy tents, O Jacob, and thy 
 tabernacles, O Israel ! Numb. xxiv. 5. 
 
 Wisdom's ways are ways of pleasantness, ,and 
 all her paths are peace. Prov. iii. 17^ 
 
 Godliness is profitable unto all things, having 
 promise of the life that now is, and of that which 
 is to come. 1 Tim. iv. 8. 
 
 A day in thy courts is better than a thousand. 
 I had rather be a door-keeper in the house of 
 my God, than dwell in the tents of wickedness. 
 Psalm Ixxxiv. 10.
 
 ^0 A COMPENDIUM OF 
 
 11. Though religion produces, even here, 
 the purest and most elevated enjoyments ; 
 yet it is attended with a state of trial, watch- 
 fulness, self-denial, and warfare. 
 
 Proofs and Illustrations. 
 
 Thou, O God, hast proved us : thou hast tried us 
 ias silver is tried. Psalm IxvL 1 o. 
 
 And I will refine them as silver is refined, and will 
 try them as gold is tried. Zech. xiii. 9. 
 
 Watch and pray that ye enter not into tempta* 
 tion. Matt. xxvi. 41. 
 
 Blessed are those servants, whom the Lord, when 
 he cometh, shall find watching. Luke xii. 37. 
 
 If any man will come after me, let him deny 
 himself, and take up his cross daily, and follow 
 me. Luke ix. 23. 
 
 And he that taketh not his cross, and followeth 
 after me, is not worthy of me. Matt. x. 38. 
 
 Fight the good fight of faith ; lay hold on eternal 
 life. 1 Tim. vL 11. 
 
 Put on the whole armour of God, that ye may 
 be able to stand against the wiles of the devil. 
 Fphes. vL 11. 
 
 12. We should prefer the interests of the 
 soul to those of the body, and things eternal
 
 RELIGIOUS FAITH AND PRACTICE. 71 
 
 to those that are temporal, whatever we 
 may have to resign, or to endure, by that 
 preference. 
 
 ' Proofs and Illustrations. 
 
 Fear not them who kill the body, but are not abta 
 to kill the soul. Matt x. 28. 
 
 He that findeth his life, shall lose it : and he that 
 loseth his life for my sake, shall find it. Matt. x. 19. 
 
 In this rejoice not, that the spirits are subject 
 unto you ; but rather rejoice because your names 
 are written in Heaven. Luke x. 20. 
 
 Blessed are they who are persecuted for righteous- 
 ness sake : for theirs is the kingdom of heaven* 
 Matt. v. 10. 
 
 13. To make a just estimate of the pro- 
 portionate value of temporal and eternal 
 blessings ; to be duly grateful for them all 
 to our Heavenly Benefactor ; and to desire 
 and pursue them, according to their com- 
 parative importance ; is the perfection of 
 wisdom, and will promote our happiness, 
 both here and hereafter.
 
 A COMPENDIUM OF 
 
 Proofs and Illustrations. 
 
 Seek ye first the kingdom of God and his 
 righteousness, and all these things shall be added 
 unto you. Matt. vi. 33. 
 
 Give thanks always for all things, unto God and 
 the Father, in the name of our Lord Jesus Christ. 
 Ephes. v. 20 k 
 
 Every creature of God is good, and nothing to 
 be refused, if it be received with thanksgiving. 
 1 Tim. iv. 4-. 
 
 And thou shalt rejoice in every good thing, 
 which the Lord thy God hath given unto thee. 
 Deut. xxvL 11. 
 
 Bless the Lord, O my soul ! and forget not all 
 his benefits : who forgiveth all thine iniquities ; 
 who healeth all thy diseases; who redeemeth thy 
 life from destruction ; who crowneth thee with 
 loving kindness and tender mercies. Psalm ciiL 2. 
 
 14 k In attending to the duties we owe to 
 ourselves, we should carefully avoid every 
 degree of selfishness : or, that solicitude re- 
 specting the things concerning ourselves, 
 which excludes a due regard to the interest 
 and welfare of others. A selfish spirit, 
 especially when much indulged; is a de-
 
 RELIGIOUS FAITH AND PRACTICE. 73 
 
 plorable temper, subversive both of virtue 
 and true enjoyment. 
 
 Proofs and Illustrations. 
 
 Thou shalt love thy neighbour as thyself. Matt. xix. 19. 
 
 Look not every man on his own things; but 
 every man also on the things of others. Philip, ii. 4. 
 
 As ye would that men should do to you, do 
 ye also to them likewise. Luke vi. 31. 
 
 In lowliness of mind, let each esteem other better 
 than themselves. Philip, ii. 3. 
 
 Christ died for all, that they who live, should not 
 live to themselves, but unto Him who died for them. 
 2 Cor. v. 15. 
 
 Ye are not your own : for ye are bought with a 
 price. Therefore glorify God, in your body, and in 
 your spirit, which are God's. 1 Cor. vi. 20. 
 
 This know also, that in the last days perilous 
 times shall come. For men shall be lovers of their 
 own selves, covetous, proud, &c. 2 Tim. iii. 2. 
 
 15. Though we are entirely dependent on 
 God for all our blessings, we are not to be 
 indolent expectants of them. He requires 
 us to be very diligent, in using the means 
 
 D
 
 74- A COMPENDIUM OP 
 
 of obtaining his favours, both of Providence 
 and Grace. 
 
 Proofs and Illusfrations. 
 
 Be ye therefore sober, and watch unto prayer. 
 1 Peter iv. 7. 
 
 Watch and pray, that ye enter not into tempta- 
 tion. Matt. xxvi. 41. 
 
 Wait on the Lord : be of good courage, and he 
 shall strengthen thine heart. Psalm xxvii. 14. 
 
 Seek, and ye shall find ; knock, and it shall be 
 opened unto you. Matt. viL 7. 
 
 Wherefore I put thee in remembrance, that thou 
 stir up the gift of God which is in thee. 2 Tim. i. 6. 
 
 Give attendance to reading, to exhortation, to 
 doctrine. 1 Tim. iv. 13. 
 
 Thou shalt meditate in this book of the Law, day 
 and night. Josh. i. 8. 
 
 He that walketh with wise men, shall be wise. 
 
 Prov. x : ii. 20. 
 
 Blessed is the man that heareth me, watching 
 daily at my gates, waiting at the posts of my doors. 
 Prov. viii. 34. 
 
 Thou wicked and slothful servant thou oughtest 
 to have put my money to the exchangers ; and then, 
 at my coming, I should have received mine own 
 with usury. Matt. xxv. 26. See the Parable. 
 
 Wherefore, brethren, give diligence to make your 
 calling and election sure, g Peter i. 10.
 
 RELIGIOUS FAITH AND PRACTICE. 75 
 
 All the remaining duties incumbent upon 
 us, may be learned, by a diligent perusal of 
 the Holy Scriptures, and a reverent attention 
 to the dictates of the Holy Spirit. The in- 
 fluence of the Grace of God, through Jesu* 
 Christ, as before expressed at pages 28, 29, 
 30, 31, and 32, is essential to the due perform- 
 ance of all our duties. 
 
 For a more particular and expanded survey of many of tha 
 principles and tenets contained in this Work, the young 
 reader is referred to " The Duties of Religion and Morality," 
 and " The Principles of Religion," by Henry Tuke ; to " A 
 Summary of the History, Doctrines, and Discipline of Friends," 
 written by the desire of the Meeting for Sufferings ; to " A 
 brief View of the Doctrines of the Christian Religion," by 
 John Bevans ; to " An Abridgment of Robert Barclay's 
 Apology," by George Harrison ; and to " A Selection from 
 Bishop Home's Commentary on the Psalms," and " The 
 Power of Religion on the Mind," by the Author of this 
 Compendium.
 
 APPENDIX: 
 
 CONTAINING 
 
 INTERROGATORIES 
 
 ADAPTED TO 
 
 THE VARIOUS SUBJECTS 
 
 THE COMPENDIUM,
 
 APPENDIX. 
 
 As some teachers may prefer the Catechetical 
 mode of instruction, to that which the Author 
 has adopted in the preceding Compendium, he 
 has, for their accommodation, subjoined a List 
 of Interrogatories, adapted to the various principles 
 and tenets contained in the Work. 
 
 It would tend to improve and perfect the learner's 
 knowledge of the subjects comprised in the Com* 
 pendium, and to exercise both his judgment and 
 memory, if, after he had recited the proofs and 
 illustrations under each position, he were required 
 to point out the corresponding parts of every 
 tenet, with the respective parts of the proofs and 
 illustrations which belong to it.
 
 SO APPENDIX. 
 
 CHAPTER I. 
 
 Qw. Into how many Chapters is the Compendium 
 
 divided ? 
 Ans. Into two chapters. 
 
 Qu. Of what Articles does the first chapter consist ? 
 Ans. Of Articles of Faith ; or, what we are to believe. 
 
 Qu. Of what Articles does the second chapter consist? 
 Ans. Of Articles of Practice ; or, what we are to do, 
 or not to do. 
 
 Qu. Into how many Sections is the first chapter 
 
 divided ? 
 Ans. Into seventeen sections. 
 
 Qw. Of what does the first Section treat ? 
 Ans. Of the Being and Attributes of God. 
 
 Qu. How many Articles or Subdivisions are there 
 
 in the first section ? 
 Ans. Seven articles. 
 
 Repeat the first article, concerning the Divine 
 
 Being and his Attributes. 
 Recite the proofs and illustrations of this 
 article.
 
 APPENDIX. 81 
 
 Repeat the second article under this division. 
 Recite the proofs and illustrations. 
 
 Repeat the third article. 
 
 Recite the proofs and illustrations. 
 
 Repeat the fourth article. 
 
 Recite the proofs and illustrations. 
 
 Repeat the Jifth article. 
 
 Recite the proofs and illustrations, 
 
 Repeat the sixth article. 
 
 Recite the proofs and illustrations. 
 
 Repeat the seventh article. 
 
 Recite the proofs and illustrations. 
 
 Qu. What is the subject of the second section ? 
 Ans. The design of man's existence. 
 
 Repeat the tenet contained in the second section. 
 
 Recite the proofs and illustrations. 
 
 Qu. What is the subject of the third section ? 
 Ans. The Fall of Man. 
 
 Repeat the tenet contained in the third section. 
 
 Recite the proofs and illustrations. 
 
 Qu. What is the subject of the fourth section ? 
 
 Ans. The love and mercy of God to fallen man. 
 
 Repeat- the tenet comprised in the fourth section. 
 Recite the proofs and illustrations. 
 
 D5
 
 33 APPENDIX. 
 
 Qu. What is the subject of the fjlh section ? 
 Ans. The Redemption by Jesus Christ. 
 
 Repeat the tenet comprised in the Jijlh section, 
 
 Part 1. 
 
 Recite the proofs and illustrations. 
 Repeat the tenet comprised in the fjlli section> 
 
 Part 2.. 
 Recite the proofs and illustrations, 
 
 Qu. What is the subject of the sixth section ? 
 
 Ans. The Holy Spirit. 
 
 Repeat the tenet contained in the sixth section^ 
 Recite the proofs and illustrations. 
 
 Qit. What is the subject of the seventh section ? 
 Ans. The ground of man's salvation in all ages. 
 
 Repeat the tenet contained in the seventh 
 section. 
 
 Recite the proofs and illustrations. 
 
 Q,u. What is the subject of the eighth section ? 
 Ans. The Holy Scriptures. 
 
 Repeat the tenet comprised in the eighth section. 
 
 Recite the proofs and illustrations. 
 
 Qu. What is the subject of the ninth section ? 
 Ans. Man is unable to save himself. 
 
 Repeat the tenet comprised in the ninth section* 
 
 Recite the proofs and illustrations.
 
 APPENDIX. 85 
 
 Qu. What is the subject of the tenth section ? 
 Ans. Rewards and punishments after death. 
 
 Repeat the tenet contained in the tenth section* 
 
 Recite the proofs and illustrations. 
 
 Qu. What is the subject of the eleventh section ? 
 Ans. Faith in God and in Jesus Christ. 
 
 Repeat the tenet contained in the eleventh 
 section. 
 
 Recite the proofs and illustrations. 
 
 Qu. What is the subject of the twelfth section ? 
 Ans. Works, as well as Faith, are required from us. 
 
 Repeat the tenet comprised in the twelfth 
 section. 
 
 Recite the proofs and illustrations. 
 
 Qu. What is the subject of the thirteenth section ? 
 Ans. Divine Providence. 
 
 Repeat the tenet comprised in the thirteenth 
 section. 
 
 Recite the proofs and illustrations. 
 
 Qu. What is the subject of the fourteenth section ? 
 Ans. The Ministry of the Gospel. 
 
 Repeat the tenet contained in the fourteenth 
 section. 
 
 Recite the proofs and illustrations.
 
 84 APPENDIX. 
 
 Qw. What is the subject of the fifteenth section ? 
 Ans. Baptism and the Lord's Supper. 
 
 Repeat the tenet contained in the Jiftecnth 
 section. 
 
 Recite the proofs and illustrations. 
 
 Qu. What is the subject of the sixteenth section ? 
 Ans. Man is a free agent. 
 
 Repeat the tenet comprised in the sixteenth 
 section. 
 
 Recite the proofs and illustrations. 
 
 Qu. What is the subject of the seventeenth section ? 
 Ans. Reason must submit to Revelation. 
 
 Repeat the tenet comprised in the seventeenth 
 section. 
 
 Recite the proofs and illustrations*
 
 APPENDIX- 85 
 
 CHAPTER II. 
 
 Qu. The second chapter consists of " Articles of 
 Practice; or, what we are to do, or not 
 to do." Into how many Sections is this 
 chapter divided ? 
 
 Ans. Into three sections, 
 
 Qu. Of what duties does the first section treat ? 
 Ans. Of duties towards God. 
 
 Qu. Of what duties does the second section treat ? 
 Ans. Of duties towards our fellow-creatures. 
 
 Qu. Of what duties does the third section treat ? 
 Ans. Of duties towards ourselves. 
 
 SECTION I. 
 
 Qu. How many Articles or Subdivisions are there 
 in the Jirst section, concerning Duties to- 
 wards God ? 
 Ans. Seven articles. 
 
 Repeat thejirst article of Duties towards God. 
 Recite the proofs and illustrations of this article.
 
 B6 APPENDIX. 
 
 Repeat the second article under this head. 
 Recite the proofs and illustrations. 
 
 Repeat the third article. 
 
 Recite the proofs and illustrations. 
 
 Repeat the fourth article. 
 
 Recite the proofs and illustrations. 
 
 Repeat thejiftk article. 
 
 Recite the proofs and illustrations. 
 
 Repeat the sixth article. 
 
 Recite the proofs and illustrations. 
 
 Repeat the seventh article. 
 
 Recite the proofs and illustrations. 
 
 SECTION II. 
 
 Qu. How many Articles or Subdivisions are there in 
 the second section concerning Duties towards 
 our fellow-creatures ? 
 Ans. Thirteen articles. 
 
 Repeat the jirst article of Duties towards our 
 
 fellow-creatures. 
 Recite the proofs and illustrations of this article.
 
 APPENDIX. 87 
 
 Repeat the second article under this head. 
 Recite the proofs and illustrations. 
 
 Repeat the third article. 
 
 Recite the proofs and illustrations. 
 
 Repeat the fourth article. 
 
 Recite the proofs and illustrations. 
 
 Repeat the fifth article. 
 
 Recite the proofs and illustrations. 
 
 Repeat the sixth article. 
 
 Recite the proofs and illustrations. 
 
 Repeat the seventh article. 
 
 Recite the proofs and illustrations. 
 
 Repeat the eighth article. 
 
 Recite the proofs and illustrations. 
 
 Repeat the ninth article. 
 
 Recite the proofs and illustrations. 
 
 Repeat the tenth article. 
 
 Recite the proofs and illustrations. 
 
 Repeat the eleventh article. 
 Recite the proofs and illustrations. 
 
 Repeat the twelfth article. 
 
 Recite the proofs and illustrations.
 
 88 APPENDIX. 
 
 Repeat the thirteenth article. 
 Recite the proofs and illustrations. 
 
 SECTION III. 
 
 Qu. How many Articles or Subdivisions are there in 
 the third section, concerning Duties towards 
 ourselves ? 
 Ans. Fifteen articles. 
 
 Repeat the first article of Duties towards our- 
 selves. 
 Recite the proofs and illustrations of this article. 
 
 Repeat the second article under this head. 
 Recite the proofs and illustrations. 
 
 Repeat the third article. 
 
 Recite the proofs and illustrations* 
 
 Repeat the fourth article. 
 
 Recite the proofs and illustrations. 
 
 Repeat \hejiflh article. 
 
 Recite the proofs and illustrations* 
 
 Repeat the sixth article. 
 
 Recite the proofs and illustrations,
 
 APPENDIX. 
 
 Repeat the seventh article. 
 
 Recite the proofs and illustrations* 
 
 Repeat the eighth article. 
 
 Recite the proofs and illustrations. 
 
 Repeat the ninth article. 
 
 Recite the proofs and illustrations; 
 
 Repeat the tenth article 
 
 Recite the proofs and illustrations. 
 
 Repeat the eleventh article. 
 Recite the proofs and illustrations. 
 
 Repeat the twelfth article. 
 
 Recite the proofs and illustrations. 
 
 Repeat the thirteenth article. 
 Recite the proofs and illustrations. 
 
 Repeat \hefmirteenth article. 
 Recite the proofs and illustrations. 
 
 Repeat tbejifteentk article. 
 Recite the proofs and illustrations; 
 
 Qir. How may all our remaining duties of every kind 
 be learned ?
 
 J)0 APPENDIX. 
 
 The preceding Interrogatories are intended to aid 
 the memory of the learner, and to render the various 
 subjects of the Compendium, and the arrangement 
 of them, familiar to his understanding* But they 
 are, by no means, designed to supersede that most 
 important part of the teacher's employment, the 
 cultivation of his pupil's mind with as radical a 
 knowledge of the tenets and positions, as the nature 
 of the subjects will admik 
 
 To accomplish this desirable end, a number of 
 simple questions, adapted to the learner's capacity, 
 and formed so as to elicit, by easy gradations, the 
 truths contained in each of the tenets, will be found 
 highly efficacious. This mode of instruction will, it 
 is presumed, amply reward the teacher's diligence, 
 animate the young persons under his care, and 
 establish in their minds a well-grounded knowledge 
 of the principles of piety and virtue. 
 
 THE END.
 
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 and young Persons, 6d. each ; 5s. per dozen ; or per hundred, 
 II. 16s. On fine paper, very neat, 9d. ; Is. 6d. per do~cn ; or 
 per hundred 2 14 
 
 (Printed by Thomas Wilson and Son, High-Ousegatf, York.)
 
 
 UC SOUTHERN REGIONAL LIB| 
 
 000614004