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, 66 Freely ye have received, freely give." Mat. x. 1. We cannot therefore own any in the ministry who disobey this command 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. But should any rise and attempt to speak in his name, under the influence 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 of Christ, who profess to be always

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ready, and who make it their rule to preach at all times when an assembly are gathered.

OF DIVINE WORSHIP.

As it was the practice of the primitive believers in Christ to meet together for the purpose of worshipping him, so we believe it remains to be a duty enjoined upon all his followers 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 believe 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 being 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 without the spirit can constitute divine worship; we therefore are satisfied that we ought to

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, depended 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 worshippers shall worship the Father in spirit and in truth, for the Father seeketh such to worship him. God is a spirit, and they that worship him, must worship him in 'spirit and in truth." John iv. 28, 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 Christians 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 silence, and not experience the mind to be separated from the influence of the natural wan

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derings and desires of the creature. In either case, pure and spiritual worship may fail to be performed. But in the former, where an assembly are collected, and without waiting for the mind of the spirit, immediately proceed to outward and formal acts; there appears to us a danger of departing from the will of God, and fulfilling the will of man alone. To wait upon God, requires à 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 infer that were we to enter our religious assemblies, and pursue the emotions of the unsubjected will, we should be active in the first nature without the quickening influence 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 has 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 Scriptures of the faithful waiting upon God. The prophet Jeremiah says, "the Lord is good unto them, that wait for him, to the soul that

seeketh him. It is good that a man should both hope and quietly wait for the salvation of the Lord." Lam. iii. 25, 16. David saith, "I waited patiently for the Lord, and he inclined 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. Likewise 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 uttered." 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 influence 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

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