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admit it no further than for distinction sake. The name, we as a society have assumed amongst ourselves, is that of Friends, an appellation characteristic of the relation which man, under the christian dispensation, ought uniformly to bear to'man.
Whether we, as a society, have not proved ourselves friends to others, beside our own order, perhaps, it may not become me to say: I, therefore, appeal to those best ac. quainted with us to determine. In the same page, he says :
6 Other de “ nominations have often attended the meet“ ings of the Quakers, and allowed them to “ speak or preach in their meeting houses; 6 but when was it ever known that a Quaker " allowed a minister of
other denomin" ation to preach in their meeting houses ?”
In reply to this, I would observe, that as there are various denominations of professing christians; some dissent in one point, and some in another; and divers of those points are esteemed so essential by the different sects as to prevent their uniting one with another in some forms of devotional acts; now, if those points which consist merely in external forms, are thus deemed sufficient to prevent other denominations from uniting together; how much more justifiable are we, if we have not freedom to unite with the different denominations in some particulars, seeing we materially differ from others in fundamental points as worship, praying, ministry, and not paying ministers for preaching ; in which we differ from most, if not all, other denominations : we, therefore, judge it inconsistent for us to sanction ministers who receive pay for preaching, by opening our doors to them.
I find his ninth charge, in page 41, as follows: “ The manner in which the Quak.
ers explain their being led and taught by “ the spirit, and their bold censuring other “ ministers for preaching on all occasions “ (agreeable to the command, preach the
word, be iristant in season, out of season) " with their constant practice, clearly proves " them to be eye servants.
For they profess to be called of God to labour in his • vineyard, and like an eye servant that
goes into the harvest field of the husband
man, he sits down lolling till he sees the “ master coming, then jumps up and goes ç wait for the master when he comes they
to work till the master retires. So the “ Quakers go to meeting and sit down to
arise and speak, and when he goes away « they sit down again.'
As the servant must necessarily know his master's will before he can obey his commands, he must, therefore, wait his master's time, in order to receive his directions. So, in a spiritual sense, none can attain a clear knowledge of the divine will, until it is divinely communicated to him : therefore, our ministers, when they go to meeting, believe it right to sit down, and wait for the master, in order to be instructed by him ; remembering that the disciples were not even to take thought how or what they should speak, when they were brought before governors and kings for his name's sake : « for (saith Christ) it shall be given you in that same hour what ye shall speak ; for it is not ye that speak ; but the Spirit of your l'ather which speaketh in you." Now, if this divine inspiration was necessary for the disciples on these occasions, how much more so, in order renewedly to qualify for the solemn work of gospel ministry. And as Christ expressly saith : “Without me, ye can do nothing," we find ourselves un.
m Mat. x. 18, 19, 20.
* Jolan xv. 5)
der the most solemn obligations to wait for renewed ability from him in order that we may do his will acceptably, which can only be known through this divine revelation : and, without it, the minister cannot become qualified to divide the word aright : hence, he must necessarily be instructed by Him who knows the states of all hearts, in order that he may administer to every one according to his need.
But the minister whose time is always ready, feels not this necessity, and can preach on all occasions, may, by the power of his own natural abilities, operate upon the animal passions, and many times produce a warmth by sparks of his own kindling, which being void of the Heavenly power, cannot profit the people at all; but let such beware, lest through their abundant activity in preaching, they fall under the awful denunciation of the Almighty, through the prophet; “Behold all ye that kindle a fire; that compass yourselves about with sparks; walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand : ye shall lie down in sorrow.”.
Isa. 1. 11,
In page 42, he thus expresses himself :
Their silent meetings are of a piece with " the rest of their ordinances-institutions “ of man. They have no foundation in “ Scripture : there is not one command in “ the old or new testament for them, unless " they take that which our Lord command“ the Devil : be still, and come out of him ; “ or what the Lord said to the raging heath
en nations : be still and know that I am God.
Ps. xlvi. 6, 10. It would be * well for Quakers to obey this, for there
are but few of them that know the Lord, “ the most of them being only birthright “ Quakers, and they are very ignorant of “ God, they dont know him nor themselves. “ Their preachers are so taken up in teach“ ing their own ordinances (not the Lord's) “ that they dont know Christ and him cru" cified. If they did, they would preach “ his doctrine, and come out from their “ will worship, their man made forms, and
obey the command of God, that he has “ given in these plain words : ye that “ make mention of the Lord keep not si“ lence, but raise your voice like a trumpet,