Columbia ©nitJem'tp 
 
 THE LIBRARIES 
 
 Bequest of 
 Frederic Bancroft 
 
 1860-1945 
 
A SERIES 
 
 OF 
 
 DISCOURSES, 
 
 DELIVERED IN THE SEVERAL MEETINGS OF THE 
 
 SOCIETY OF FRIENDS, 
 
 /»nTT,A DELPHIA, GERMANTOWN^, ABINGT03T, BTBERRY, NE WTO WN, FALIS, 
 AND TRESTTOU. 
 
 BY ELIAS HICKS, 
 
 A Minister in said Society. 
 
 TAKEN IN SHORT HAND BY M. T. C. GOULD. 
 
 PHILADELPHIA . 
 
 PUBLISHED BY JOSEPH 8c EDWARD PARKER, 
 
 No. 178 Market Street. 
 
 I. Ashmead & Co, Pnnters. 
 
 1825. 
 
Eastern District of Pentisylvcuita, to ivit: 
 
 ^ rJ^ ^ BE IT REMEMBERED, That on the second day of 
 ^L. S. >■ October, in the forty-ninth year of the Independence 
 ' v^v^ ^ of the United States of America, A. D. 1825. 
 JOSEPH PARKER & EDWARD PARKER, 
 
 of the said district, have deposited in this office the title of a 
 Book, the rig^ht whereof they claim as Proprietors, in the words 
 following-, to wit : 
 
 *'A Series of Extemporaneous Discourses, delivered in the se- 
 veral meetings of the Society of Friends, in Philadelphia, Ger- 
 mantown, Abing-ton, Byberry, Newtown, Falls, and Trenton. 
 By Ehas Hicks, a Minister in said Society. Taken in short hand 
 by M. T. C. Gould." 
 In conformity to the Act of the Congress of the United States 
 intituled, " An act for the Encouragement of Learning, by se- 
 curing the copies of maps, charts, and books, to the authors and 
 proprietors of such copies, during the times therein mentioned;" 
 — And also to the act, entitled, "An act supplementary to an 
 act, entitled, * An act for the encouragement of learning, by 
 secimng the copies of maps, charts, and books, to the authors 
 and proprietors of such copies during the times therein mention- 
 ed,' and extending the benefits thereof to the arts of designing, 
 engraving, and etching historical and other prints.** 
 
 D. CALDWELL, 
 Clerk of the Eastern District of Pennsylvania. 
 
ADVERTISEMENT. 
 
 The following sermons were preached by Elias 
 Hicks, of Jericho, Long Island, (now in his 77th 
 year,) when returning from a visit to Baltimore, 
 where he had been attending the late Yearly Meeting 
 of Friends, held in that city. They commence 
 with the second meeting he attended in Philadelphia, 
 and end at the city of Trenton, N. J. including the 
 two sermons preached by him in that place. They 
 form, so far as they go, a regular series of discourses, 
 as they were delivered by him, in the several meetings 
 which he attended in the progress of tliis part of his 
 journey, with the single exception of a prayer, and a 
 short exhortation, delivered (in the absence of the 
 Stenographer,) in the North meeting house, Phila- 
 delphia, on the 30th of the 11th month, 1824. The 
 lapse of time intervening between the second and 
 third discourses, was owing to confinement from a se- 
 vere illness with which Elias Hicks was attacked 
 during his stay in this city. 
 
 It is proper to state, in justice to Elias Hicks, that 
 in consequence of an unfavourable position for hear- 
 ing, occupied by the Stenographer, in very crowded 
 assemblies, together with his want of acquaintance 
 with the voice and manner of the speaker, and his 
 rapid utterance, the first two sermons in the vol- 
 ume may be considered in some measure imperfect. 
 This will account for the want of connexion appar- 
 ent in several places. The publishers regret that 
 similar causes have preA^en ted them from laying be- 
 fore the public the sermon preached at Pine street 
 
IV ADVEHTISEMEM. 
 
 meeting house, on the morning of First day the 14th 
 of 11th month, (the first taken,) as it is appreliended 
 it would be diillcult to give a satisfactory report of it. 
 
 With regard to the rest, it is believed they will 
 be found mostly correct. It has been the object 
 of the publishers to give a faithful copy of them, as 
 they were delivered ; to effect which, much care has 
 been used, and they hope that few if any errors of 
 importance will be found in tliem. It will be observ- 
 ed by the reader, that a few asterisks have been occa- 
 sionally added, to indicate where sentences or parts 
 of sentences have been lost. It will also be noticed 
 towards the conclusion of several of the sermons, that 
 an unusually wide space is left between the para- 
 graphs. This is intended to show that the speaker 
 here rose again, after having taken his seat. 
 
 It may be proper to state, that the speaker has had 
 110 concern in the publication of these discourses ; 
 and that he declined examining the printed sheets 
 previous to publication. 
 
 In concluding their remarks, the publishers take 
 this opportunity of expressing their satisfaction with 
 regard to the ability and integrity of the Stenogra- 
 pher whom they employed on the occasion. 
 
 Philadelphia, 3 mo. IsU 1825. 
 
STENOGRAPHER'S NOTE. 
 
 The subscriber considers it his duty to explain some 
 of the circumstances attending the production of this 
 volume. He is aware that great difficulty must at all 
 times attend the compilation of such a work, from the 
 lips of a public speaker ; and in this case, he conceives, 
 that his task has been rendered still more arduous, from 
 circumstances beyond the control of a stenographer. 
 Among these, are, the difficulty in hearing, and the in- 
 convenience of writing in a crowded gallery, without the 
 benefit of a table. But he has endeavoured to give an 
 impartial copy of the discourses as delivered ; and is 
 not conscious, of having done injustice to the speaker 
 or to the public. With this conviction, he submits the 
 result of his labours, with confidence, to the candour of 
 thousands, who heard the discourses ; and upon whose 
 decision, the skill and fidelity of the stenographer can 
 alone be established. Should errors be discovered, it is 
 hoped that the eye of charity will trace their origin, 
 through the medium of this apology, to other sources 
 than the will of the publick's humble servant. 
 
 M.T. C.GOULD, 
 
 February t 1825. 
 
SERMON I. 
 
 DELIVERED AT FRIENDS* MEETING-HOUSE, MULBERRY STo 
 IN THE CITY OF PHILADELPHIA, ON FIRST DAY AFTER- 
 NOON, 14th OF ELEVENTH MONTH, 1824. 
 
 There is one thing necessary in this crowded 
 assembly, and that is, for us individually, to en- 
 deavour to be still. The importance and serious- 
 ness of the occasion! upon vs^hich we have assem= 
 bled demand it. 
 
 I am induced to observe, that since we have 
 been sitting together in this meeting, my mind 
 has been led to an impressive view of the ex- 
 cellency and power of divine love — pure, un= 
 defiled love; for what is it^ my friends, that 
 this love cannot effect? I was ready to say, 
 that it would do every thing that man could 
 want to be done. It stops the mouth of the lion; 
 it quiets every savage disposition in man, and 
 brings him to that state, of which the prophet 
 speaks, where the lion and the lamb shall lie 
 down together. We are told that it fulfils the 
 law. I believe it may be said to fulfil all law. 
 It is a very clear, rational proposition, that every 
 reflecting mind must understand and see; be- 
 cause it can have no other motive than to do 
 good ; no aim but to promote truth and righte- 
 
 A 
 
2 
 
 ousuess; and tliereforc every obligation that at 
 taches to us as reasonable and social beings, is 
 within tlie compass and power of love to eflfectj 
 and to put in practice. But in the first place ; 
 although it has the appellation of love, it will 
 also bear the appellation of light; that light which 
 searches all things; — all the hidden things of 
 darkness ; — for, as God is love, so God is light, 
 and these are indivisible. 
 
 In the working of its power upon the children 
 of men, it shows them every defilement that is 
 about them ; — it is so penetrating, that it searches 
 all the dark cavities of the soul, and brings all 
 to light. It gives every rational creature a per- 
 fect view of his state, and in the most moving 
 language and impressions of that feeling that 
 love only produces in the soul. 
 
 The soul that is brought under its influence 
 cannot err, whilst that governs ; for it is stronger 
 than death. It enables the rational creature to 
 surrender himself up, a victim to death; — to 
 suffer his enemies, or any power whatever, 
 to take his life, rather than to break the bands 
 of love, or in any way trespass upon it. Sec, 
 O see, what is it that love cannot effect, for all 
 the children of men that are willing to be guided 
 by it! 
 
 Some may query how we shall come at it? 
 It is as clear as the proposition itself. It re- 
 quires nothing of man but to submit; and what 
 is still more, it leaves no stone unturned to 
 
8 
 
 bring him to a knowledge of its real nature, its 
 real essence ; for I have no doubt, my friends, 
 that most of us believe, that if Grod is love, he 
 has intended that his rational creatui'es should 
 all be brought under its power, and be partakers 
 of its excellency. He could have had no other 
 design in the creation of man. 
 
 Then, my friends, why is it so much other- 
 wise? Why is there so little of this love experi- 
 enced among the childi^en of men? Yea, we 
 may bring it to our own family circles ; for want 
 of dwelling in this love, they are divided one 
 against another. They find in their own expe- 
 rience, the fulfilment of that declaration of Je- 
 sus, " Think not that I am come to send peace 
 on earth: I come not to send peace, but a 
 sword." " A man's enemies shall be they of 
 his own household'' — that his coming would set 
 *Uhe son against the father, the mother against the 
 daughter, the daughter against the mother^ the 
 mother in-law against her daughter-in-law, and 
 the daughter-in-law against her mother-in-law.'^ 
 Now, all this, is for want of being willing to 
 come and be subjected to the influence of this 
 glorious principle, that is from youth to age, 
 wooing of us, and using every means that God 
 knows how to use. He is willing to recall the 
 rebellious children of men into obedience to his 
 will, and thus to give him up his rightful prero- 
 gative. 
 
4 
 
 We shall be brought to acknowledge one day, 
 I trust, that he has made manifest, what his will 
 is. He has shown to every one his way — ^he 
 has called us again and again — he has repeated 
 his calls, and not been weary ; but in abundant 
 mercy and loving kindness, leaving no stone un- 
 turned, to bring us to this influence ; that we 
 might be wedded to it in such a manner, that by 
 continuing under its power, we may be brought 
 into its true and pure nature. We might bring 
 a variety of instances to enforce this view, one 
 of which presents to my mind. It is the declara- 
 tion of the apostle Paul : '^ For as many as are 
 led by the Spirit of God, they are the sons of 
 God.'' See how very plain this is. If we would 
 but endeavour to fulfil the law of God, every ob- 
 ligation, as social beings, and as accountable be- 
 ings, he would enable us to come into the per- 
 formance of. Why then stand out any longer ? 
 Why give way to tamper with temptations, and 
 let our uncultivated passions arise in our minds, 
 so that instead of turning us into lambs, they 
 make us like beasts of prey, trying to harm one 
 another ? 
 
 Some may query — By what means shall we 
 know, when the Spirit presents itself to be our 
 leader ? It is a plain proposition, and we can 
 know it, if we only have a willingness. He has 
 not left a rational creature, without a witness in 
 his own soul. He does not send them away to 
 
find out what his will is : the knowledge is with- 
 in their own breasts. There it is that he gives a 
 display of his goodness. He calls upon us to 
 come a.way from every thing that has a tendency 
 to annoy and hurt either soul or body, — ^to the 
 leading of his blessed light and Spirit. 
 
 And here as we begin, let us begin as he 
 begins. We know not how to begin ourselves. 
 — We may go to books and to men, but they 
 will not enable us to take one step in the 
 right way, unless we are brought home to a 
 knowledge of love in our own souls. All that 
 men or books can do, is to point us to this great 
 principle, which is only to be known in our own 
 souls. The wise and the good have all pointed 
 us to this principle, still we have neglected it — 
 still we have dallied along. We have not been 
 willing to come to the practical part. The Apos- 
 tle tells us, ^^by grace ye are saved through 
 faith;'' but where is the man, or where is the 
 woman, that has been saved by it, who have 
 rebelled against it, Avho have been negligent, 
 who have delighted more in following their own 
 ways or spirits, than to be regulated by the love 
 of God in their own souls. We are too apt to 
 amuse ourselves with vanities; for every thing 
 is vanity which fails of answering this great 
 end. The way to arrive at a knowledge of tliis 
 divine love, and the way to be enabled to fulfil 
 the whole law, is to love all the creation of God, 
 
6 
 
 and do light to all, men and beasts. And yet, 
 liow far are we from doing this. We are read- 
 ing the Bible, from youth to old age, which tes- 
 tifies and tells us what we ought to do. We are 
 making a great deal of it. Many idolize it; and 
 yet, if we judge by their fruits, we shall not 
 see that they believe the book they read at all. 
 Their general works are in direct opposition to 
 its teaching. The letter, if we trust to it, kills ; 
 but the Spirit, and nothing but the Spirit, can 
 give us true life. 
 ,» I will now, as it comes before me, mention an 
 argument of Paul. It was his great concern to 
 convert the Gentiles to the Christian faith, by 
 which they might be saved with an everlasting 
 salvation; — and, what are we but Grentiles? 
 He leads us on by excellent counsel : ^^ Eye 
 hath not seen, nor ear heard, neither have en- 
 tered into the heart of man, the things which 
 God hath prepared for them that love him.'^ It 
 appeals to us sensibly and rationally — " but he 
 hath revealed them unto us,'' that is believers ; 
 those who attain to life,— "he hath revealed them 
 unto us by his Spirit : for the Spirit searcheth all 
 things, yea, the deep things of God. For what 
 man knoweth the things of a man, save the spirit 
 of man, which is in him ? even so, the things 
 of God knoweth no man, but the Spirit of God." 
 Shall we believe, then, that the letter, — nay, 
 the best letter ever written or engraven on earth. 
 
can bring us to know God ? If what the apostle 
 declared; is true — ^and it is reasonable to every 
 rational creature — we must give in^ to this con- 
 clusive argument; that nothing, but the Spirit of 
 God, can teach us the will of God. The effect 
 never ought to be put in the place of the cause; 
 for the effect can never be the cause, so that it 
 is only the light, which he has manifested to 
 the children of men that must direct us. Because 
 we cannot suppose, that he is so unmindful of 
 tlie well being of his creation, as to suffer them 
 to depend for any thing at second hand. We 
 must all bring it to the test of the Spirit. Paul 
 was aware of this, when he told them '^ follow 
 me as I follow Christ." How were they to 
 know that he followed Christ, in any other way, 
 except by the revelation of God, in their own 
 souls? ^^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." 
 
 O, my friends, what will be our lot, by and 
 by, if we are not more concerned, to gather to 
 this powerful love, which will enable us to fulfil 
 all the laws of God and man, which are found- 
 ed in justice ; and without studying them, too, 
 my friends ; because perfect love, can never have 
 but one way of doing good. Here now we 
 may see the danger of putting off and pro- 
 crastinating. Yesterday we were doing well, and 
 
s 
 
 to-day we may be led on well, but to-morrow we 
 knoAv not what may be our condition. Hence, it 
 is necessary for us to go on, from day to day, 
 under the direction of the divine light, as point- 
 ed out to the Israelites in their outward journey- 
 ing, under the direction of that visible guide 
 which God had appointed. Did he trust to what 
 Moses said to them ? No, he caused a light to 
 follow them by night, and a cloud to guide them 
 by day. I will not leave you to the direction of 
 men, even the best of men, who may be highly 
 blest — I will give you an evidence. Now if Grod 
 was thus gracious, to give an evidence to Israel 
 in that low and humble dispensation, how much 
 more will he do so, in this Gospel dispensation? 
 Have we not a more excellent leader than that 
 of lii-e by night, and a cloud by day, which were 
 only seen by the outward senses ? When under 
 the direction of the Gospel dispensation, he gives 
 us a light above all the briglitness of the sun. 
 By this he leads all his children ; " for as many 
 as ai^ led by the Spirit of God, they are the 
 sons of God.'' What is this Spirit of God ? It 
 is light and life in the soul of man. It teaches 
 us all things, and brings all things to our re- 
 membrance, w hich it is necessary for us to re- 
 member. He does not deal superfluously with 
 us ; he never can require something for nothing. 
 He never did do it, and he never will. It w ould 
 be inconsistent with his nature ; — therefore, we 
 
may believe him^ for it is impossible for him to 
 lie. It is impossible for him to do any things 
 contrary to justice^ mercy^ and truth. But we 
 are so attached to outward things, that we have 
 gone to the book, and when we read it, we did 
 not turn in to search by the light in our under- 
 standings, to be informed of its true meaning ; 
 but we have undertaken by our own power to 
 interpret it : and thus, instead of its proving a 
 blessing, it confounds and divides Christendom, 
 into thousands and thousands of sects and pro 
 fessions. The language is confounded, because 
 tliey undertake to build castles, which will reach 
 to heaven, for themselves. All these must fall ; 
 — there is nothing that will do, but to exclude 
 all external things, and depend on the light of 
 God in the heart; there is nothing else that can 
 do it, there is nothing else that ever did do it. 
 We see how excellent the law was formerly to 
 the Israelites ; and yet it was not enough to make 
 them perfect, unless it led them to the Spirit. 
 The prophets became spiritually minded. Mo- 
 ses, at the recommendation of his father-ia-law, 
 appointed seventy to be judges in Israel, and 
 the Lord's Spirit was poured upon them, and 
 they began to prophesy in the camp. How car- 
 nal they were; — when these elders began to 
 speak, they went and complained to Moses, that 
 Eldad and Medad were prophesying in the 
 camp. Moses said, "I would to God, that all 
 
 B 
 
10 
 
 the Lord^s people were propliets, and that the 
 Lord would put his Spirit upon them." Here he 
 had a view of the excellency of this Spirit, and 
 desired that every one should be a teacher of 
 righteousness and a prophet, because they are 
 altogether under the influence of the Spirit of 
 God ; they are led on by the Spirit of the Lord. 
 Therefore the prophet declared, they would be 
 as sons and daughters ; thus he would be a fa- 
 ther to them, and they should be his sons and 
 daughters. Nothing can do this for us but turn- 
 ing our thoughts inward. How instructive was 
 it in the man Jesus, in that outward tabernacle. 
 ^^In him was life, and the life was the light of 
 men. And the light shined in darkness, and the 
 darkness comprehended it not." Wherefore this 
 light is in every one of us. We have all a mani- 
 festation of it, sufficient for our own end. He 
 had the fulness of it, as we have our several al- 
 lotments. There was nothing stipeiffluous in 
 order to effect his great and glorious purpose 
 among the children of Israel. "In him was 
 life ; and the life was the light of men." That 
 is, every one is enlightened by the same divine 
 light that Jesus was enlightened with ; and we 
 receive it from the same source. He says, " It is 
 not I that do these things, but the Father that 
 dwells in me." 
 Who was his father ? — He was begotten of Grod. 
 We cannot suppose that it was the outward body 
 
11 
 
 of flesh and blood that was begotten of God, but 
 a birth of the spiritual life in the soul. We 
 must apply it internally and spiritually. For 
 nothing can be a son of God, but that which 
 is spirit ; and nothing but the soul of man is a 
 recipient for the light and Spirit of God. There= 
 fore, nothing can be a son of God but that which 
 is immortal and invisible. Nothing visible can be 
 a son of God. Every visible thing must come 
 to an end, and we must know the mortality of 
 it. Flesh and blood cannot enter into heaven. — 
 By the analogy of reason spirit cannot beget a 
 material body, because the thing begotten must 
 be of the same nature with its father. Spirit 
 cannot beget any thing but spirit ; it cannot be- 
 get flesh and blood — No, my friends, it is impos- 
 sible. 
 
 Jesus declared, " that which is born of the 
 flesh is flesh.'^ He alluded to the inquiry of 
 Nicodemus, how a man could be born again? He 
 shows him it was not a natural but a spiritual 
 birth ; for '' that which is born of the flesli is 
 flesh." He, therefore, said, " Except a man 
 be born again, he cannot enter into the kingdom 
 of heaven.^^ Man is a compound being. One 
 part is composed of flesh and blood; the other 
 part of spirit, and as the immortal soul is born 
 of the spirit and power of God, it becomes a son 
 of God. This has been the effect in all ages as 
 the soul has come up in obedience to the spirit of 
 
1^ 
 
 God. For see^ a son having the full nature of 
 fhe father^ must have the same nature and will. 
 Jesus declares what we ought to do: "I came 
 not to do my own Avill^ but the will of him that 
 sent me.'' We are not sent here to do our own 
 will, but to serve God in newness of life. So that 
 what seems to be my mission among my fellow 
 creatures, is to endeavour to lead the minds of my 
 fellow creatures to the substance, and not to the 
 shadow; and from every thing external as nothing 
 but shadoAv. Because heavenly things cannot be 
 seen by our natural senses : we cannot make an 
 image even of our own soul, much less of God. 
 '' Tliou shalt not make unto thee any graven im- 
 age, or any likeness of any thing that is in the 
 heaven above, or that is in the earth beneath, or 
 that is in the water under the earth : Thou shalt 
 not bow down thyself to them, nor serve them : 
 for I, the Lord thy God, am a jealous God." 
 lie will not give his praise to graven images. If 
 we make to ourselves any image of Jesus Christ, 
 it is as much an idol to us, as Juggernaut is to 
 the eastern nations. 
 
 I would ask, did we ever see our own soul, 
 or can we comprehend it ? We feel that we have 
 sometliing powerful within us, operating upon 
 this animal machine, but we can form no figure 
 or likeness of it. It is altogether out of our 
 power, or comprehension, to make a likeness of 
 the soul. God is a spirit, and therefore, nothing 
 
13 
 
 can be worship^ but that which is in spirit and in 
 truth ; and this is a work carried on by the Spi- 
 rit of God, in the spirit of man, both invisible to 
 all the outward comprehension of the creature. 
 We feel we have it — we feel its power. It is as 
 self-evident to us as the operation of the light 
 and heat of the sun in the outward. So it iS;, 
 that the outward is like an index. Man is a ta» 
 bernacle for the soul, during the day of proba- 
 tion. The outward sun reveals all the world 
 outw^ardly. By means of the light of the sun, 
 the soul has a capacity of exercising itself upon 
 outward things. If we take away our reason 
 we could make no proper use of them. Will 
 m^n give away their reason for any thing? 
 Will they give away reason and take the 
 bible? No. Because, without this their bi- 
 ble would be good for nothing. We cannot 
 with all our reasoning powers, however, pe- 
 netrate into the things of Grod, or that which con- 
 cerns the soul of man. When we turn inward 
 w^e find something which the outward senses 
 cannot comprehend. It is this revealing spirit 
 that gives us a view of the things of God, and our 
 minds can then act upon them. There is no re- 
 cipient for that revelation but the soul of man : 
 for the things of God are not to be seen by our 
 natural senses, but in our own souls. And, here, 
 our reason draws conclusions, which are com- 
 forting and cheering. Therefore, we are not to 
 
14 
 
 try these things by external matter ; for if we 
 should try the operations of our souls by books, 
 we set tlie letter above the spirit ; Ave turn l)ack 
 to darkness, for the letter killeth, but the spirit 
 only giveth life. Oh, that we might be more 
 spiritually minded, more gathered inward, to 
 the light of grace in our souls. What can we 
 do without it? Nothing at all. We must 
 stand as blanks on the eartli, unless we are turn- 
 ed inward to the teachings of God in our souls. 
 
 Now to confirm tliis, I will remember us of 
 the saying of a wise and good man of former 
 times. " By grace ye are saved, and that not of 
 yourselves : It is the gift of God : Not of works, 
 lest any man should boast : For we are his work- 
 manship, created in Christ Jesus unto good 
 works, which God hath before ordained, that we 
 should walk in them." Tliis is a foreordination 
 I admit : But by it the Almighty never could 
 intend any thing but good works. For unless 
 •he had given man the power of choice, he could 
 not be accountable for any works he did. If he 
 had not this power of choice, he would be a mere 
 machine. 
 
 Another Apostle says, " He that believeth on 
 the son of God, hath the witness in himself.'^ 
 " For the grace of God, that bringeth salvation, 
 hath appeared to all men.'^ — I appeal to this 
 large assembly, whether they do not know this 
 to be truth ? '' teaching us, that denying ungod- 
 
15 
 
 liness and worldly lusts, we should live soberly, 
 righteously, and godly, in this present world.'* 
 We all know, by its teaching, what is good and 
 what is evil, and, therefore, every one ought to 
 believe in it. We may have this grace, and not 
 be taught by it, so as to be " looking for that 
 blessed hope, and the glorious appearing of the 
 Great God, and of Christ our Lord.'' 
 
 How plain and how easy is the way cast up 
 — ^that the Lord has cast up, if we are only wil- 
 ling and obedient : the willing and obedient learn, 
 and hear, and they will be led by the Spirit 
 and love of God shed abroad in the heart. 
 
 Now, don't let all this be as a pleasant song 
 to you ; for I have come to point you to that 
 which can mend your hearts, and that is all I 
 can do for you. When I liave pointed you to 
 the thing, I have done all that I can do, or all 
 the ministers on the earth. Here we must leave 
 you, in the hands of God.^ Submit yourselves, 
 then, and become the clay; let him be the potter, 
 and he will work a great and glorious work in 
 you. Oh! how great and glorious is His name. 
 His name is his power, and his power he is dis- 
 pensing to all, enabling them to do liis will. 
 We can add nothing to him ; he wants nothing 
 from us. Every thing he does is for our sakes. 
 Then, if we love him, ought we not to do every 
 thing for him, and not for ourselves ? When we 
 do this we do nothing for our own sakes, but 
 
16 
 
 when we work for our own sakes we are selfish. 
 Ail we do, oui^ht to be done for the glory of 
 God ; whetlier in eatings m drinking, or in put- 
 ting on of apparel; let it all be for the glory 
 of God. Because Ave cannot do it for our own 
 glory unless we are selfish. 
 J The effect of love in the soul i^, to crucify the 
 man of sin and son of perdition, and cast him 
 out with all his deeds. But we keep tampering 
 with temptations. 
 
 O, my dear young people, no longer stand 
 aloof! Can you be so unwise, as for the sake 
 'of some ribbon or little bauble, to suffer your 
 minds to be led astray from your God? Will 
 you giA-e way to these vanities, and so barter 
 away your everlasting happiness? Be persuaded 
 by one who loves you, to choose the Lord for 
 your portion ; — ^listen to hear his words : they 
 are all-powerful to believers, and those who feel 
 a desire after righteousness. Let us become 
 tired of the vanities of this life; and let us be 
 willing to give up all to God. Let us press on, 
 as Paul recommends, " toward the mark, for the 
 prize of the high calling of God in Christ Je- 
 sus.^' — Yet he acknowledged he had not attain- 
 ed all ; '^ but I press forward toward the mark.'^ 
 So we ought to do as long as we are here in 
 this probationary state. We ought continually 
 to be rising higher and higher in divine enjoy- 
 ment. See how it was with the apostle : — he 
 
17 
 
 acknowledges that when he was taken up into 
 the third heaven he saw things not fit to be re- 
 lated. What is this third heaven but a three- 
 fold manifestation or enjoyment of the divine 
 presence, in which things are revealed not law- 
 ful to be uttered, because they would not be un- 
 derstood by the people ? — It was expressed in a 
 way to encourage us. Then let us come to the 
 same state, and we shall enjoy it; and be able 
 to go on from one degree of perfection to another. 
 But time will fail to speak of these things to the 
 full. A word to the wise may be sufficient. 
 
 It is my prayer and heart's desire, that you im- 
 prove and try it. Search the Scriptures, as we 
 read the Bereans did, and see whether these 
 things are not so. But you cannot know them, by 
 reading them merely; but as you are directed by 
 the light of the divine Spirit. Under the influence 
 of that Spirit, you may not only read and under- 
 stand them, but you will be confirmed thereby. 
 This Spirit led the ancients, and it will lead us. 
 Our experience will all correspond, when We 
 come to u^iderstand this. Our doctrines will be 
 alike brought forth out of the treasury. 
 
 I have little cause to conclude, that I shall 
 ever see your faces again. I want you to be 
 encouraged, and to turn inward to the Lord 
 your God, and know that he is good. Often 
 retire to the closet of your hearts, and he will 
 give you strength to perform every duty. 
 
18 
 
 1 can look back to the time when I was 
 young : and used to sit in the corner of my mas- 
 ter's house, meditating upon the law of God. 
 He showed me the way I ought to walk, and 
 so he will do to you, if you will turn your 
 thoughts inwardly. All this he does for youth ; 
 — he makes them feel his goodness and love. 
 This I am a witness of; then my own soul was 
 mollified. O try to turn to the Lord with full 
 purpose of heart. O that you might be willing 
 and obedient. But I must draw to a close. 
 ^^ Cease to do evil, learn to do well; plead for 
 the widow. Come and let us reason together, 
 saith the Lord, though your sins be as scarlet, 
 they shall be as Avhite as snow ; though they 
 be red like crimson, they shall be as wool. If 
 ye are willing and obedient, ye shall eat the 
 good of the land/*' 
 
 PRAYER. 
 
 Gracious and adorable God, in the riches of 
 thy mercy, deign to look down upon thy poor 
 creature man. Be pleased, O Lord, to bless 
 and sanctify this opportunity, to all present, if 
 consistent with thy holy will. Thou knowest, 
 gracious God, that we of ourselves can do no- 
 thing. We are clothed in weakness. Thou 
 know est, that the work is thine; and that the 
 power is thine. Graciously condescend to 
 
19 
 
 strengthen us, and quicken us, to come near 
 unto thee — to draw near unto thee, and cast 
 down our crowns at thy footstool. Strengthen 
 the weak and disconsolate soul ; lift up the head 
 that is ready to hang down, and confirm the 
 feeble knee. Help us more and more to draw 
 together ; to turn unto thee, with thanksgiving 
 and glory, who remains to be God oyer all, 
 blessed for ever, and ever more. 
 
 I am thankful for this opportunity ; and have 
 now one request more to make; and this is, that 
 we may paii; in a sober and quiet manner, with- 
 out crowding. Let every thing be done decently 
 and in order. 
 
SERMON II. 
 
 DELIVERED AT FRIENDS* NORTH MEETING-HOUSE, IN THJ^. 
 CITY OF PHILADELPHIA, ON THIRD DAY, l6th OF ELE- 
 
 VENTH MONTH, 1824. 
 
 ^" To do good and to communicate forget not/' 
 is an ancient declaration, which has lost nothing of 
 its excellency by age. It is the disposition which 
 must reign in every good man and woman. But 
 how much more pre-eminently excellent is the 
 doctrine and example of Jesus Christy where he 
 endeavours to enforce upon us the necessity of 
 our loving our enemies, doing good to those who 
 hate us^ blessing those who curse us^ and pray- 
 ing for those who despitefully use us and perse- 
 cute us. Add to this his holy example towards 
 his offending disciple, Judas, that although he 
 knew his heart, and no doubt, his secret machi- 
 nations to betray him and take his life, yet how he 
 continued with him ! What goodness, what love, 
 that he was permitted, even at the last supper, to 
 take part with his master ; and even when he 
 came to fulfil his traitorous design, Jesus kissed 
 him ! What deep instruction ! — what a mighty 
 example ! 
 
 Ought we not all to come into the same dispo- 
 sition — the same condition? Can we be christians 
 
21 
 
 without it? Can we do good and communicate 
 good, without it ? What a mighty effect had this 
 upon Judas — this loving act of his master ! By 
 the power of divine love how he was overcome I 
 What a blessed condition ! Ought it not to be 
 our concern to labour after it without ceasing, 
 and never give over the pursuit till we have at- 
 tained it ? For until we attain to this disposition, 
 we can hardly be said to do good; for nothing else 
 will ever enable us to do it with a sincere heart. 
 We must have that powerful love, which is 
 stronger than death — that love which casts out 
 all fear. What wonders has it not done, and what 
 wonders will it not still do among the children 
 of men. 
 
 These things have been brought to my remem- 
 brance since sitting in this meeting, and I deem- 
 ed it right to communicate them at this time, 
 that we might be brought into serious reflection. 
 
 The only way we can expect to profit, is, on 
 such occasions, to bring ourselves to feel the pow- 
 er of this divine love — this divine light. They 
 are one, indivisibly one; and therefore, if we 
 would bring our deeds to the light at this time, 
 and compare them with the love of Jesus in his 
 example to Judas, what a clear view we could 
 have of ourselves, and of our state and condi- 
 tion to approach the Lord. He is love, and love 
 may be considered as comprehending all his pow- 
 
22 
 
 er and all his Avisdom ; but goodness is the most 
 proper term tliat we can apply, 
 f, I apprehend we shall all agree, that we can 
 be brought into this condition. It would do as 
 great wonders as it ever did. It would banish 
 all contention and war. This was the design 
 of the new covenant dispensation. It was the 
 design of the coming of Christ to put an end to 
 sin and transgression. And there is no other 
 medium through which it is to be effected, but 
 as we come individually into this condition. 
 Then, when we meet our worst enemies, we 
 shall, like Jesus, overcome them with love. Let 
 us then cultivate this disposition. It is the only 
 true medium through wliicli to bring down the 
 power of darkness. And yet how different from 
 this, are many men. 
 
 I remember a circumstance of two brothers who 
 lived near my own habitation. They lived near 
 together, and were exercised in the same con- 
 cerns, but were both so bowed down under the 
 power of darkness, they did not speak to each 
 otlier for several years ; and no doubt the same 
 causes will produce the same effects in others. I 
 do not know that there are any such here, but 
 let us be upon our guard, against sinking into 
 such a state of degradation. 
 
 These individuals became a by-word in the 
 neighbourhood, and to all the children of men 
 Avho knew them. Here we may learn, not only by 
 
25 
 
 elect those who do not elect him. It therefore 
 stands in our own choice ; and if, after all he 
 has done in putting us in the way to do right, 
 we do not give up to be governed by his light 
 and grace, we cannot be elected of him. But if 
 we attend to this and do his will, we shall all 
 come to experience a conquest over every temp- 
 tation that is troubling us from day to day : al- 
 though Ave might have slipped as our first pa- 
 rents did, when we had not lived to see by ex- 
 perience the consequence of evil. It was the 
 case of our first parents ; they had not experi- 
 enced evil, till they were brought to a knoAV- 
 ledge of it, when seeking to accomplish what 
 they were led to by temptation. Is not this our 
 case now, every individual of us ? 
 
 Have we not all sinned, and come short of 
 the glory of God — and how shall we know that 
 he is a merciful God? If we stand aloof and 
 act directly contrary to the example set by his 
 son, shall any of us be saved? But when he 
 meets us in the cool of the day, when our mind 
 is drawn from its own will, his loving Spirit will 
 come upon us, and show us what to do, and con- 
 vince us of the rectitude of our ceasing to do 
 evil and learning to do well. He requires nothing 
 else of us, if we will believe our own Individual 
 experience. When we have beheld his tender 
 mercies, have we not all been confounded and im- 
 peached as our first parents were? And when he 
 
26 
 
 convinces us of his design in reproving us, here is 
 the time when his mercy and grace are calling us 
 to come away. The language is this : '^ Cease to 
 do evil, learn to do well, seek judgment, relieve 
 the oppressed, plead for the widow/' What a 
 jfield is here opened for self-examination ! Have 
 we heen concerned to do well, and take upon 
 ourselves to do all the good we can, and as little 
 hurt as possible ? This is an excellent religion, to 
 do as much good, and as little hurt as possible. 
 Have we been willing to relieve the oppressed, 
 or have we left it for others to do for us ? All 
 these things the light would bring to us, if we 
 were rightly engaged ; if we were brought into 
 a condition to search our own hearts. ^^ How 
 often is the candle of the wicked put out?'' 
 Even in this we find encouragement, because the 
 candle could not be often put out, unless it was 
 also often lighted ; which shows the mercy of 
 God, and his willingness to show them the right 
 way. 
 
 Our every day's observation, admonishes us, 
 to cease to do evil and learn to do well, to plead 
 for the widow. Now can those who are taking 
 from the widow to aggrandize themselves be 
 complying with this requirement? Is not this 
 the case with Missionary Societies and those 
 connected with them ? If they had the glory of 
 God in view, they would, instead of taking from 
 them, give to them all they have to spare of their 
 
27 
 
 own. But they do it under this pretence; they 
 call on them to give, for God's sake, if they will 
 not do it for their own sakes. Is it not so? Can 
 it be denied? Here now what deep search we 
 want. Custom and tradition are powerful things. 
 They lead the children of men into darkness, by 
 little and little. Thus they are led on according 
 to custom and practice, under cover of some high 
 sounding name, involving themselves deeper and 
 deeper in darkness, till they can go on in works 
 directly opposed to God and his cause. Let us 
 dig deep and search for ourselves ; and no lon- 
 ger lend an ear to the lo, heres, and lo, theres, 
 but let us be willing to do like Mary of old. 
 She had but one beloved. And what did she 
 do ? Did she do like her sister Martha ? She 
 was troubled about many things, and seemed 
 desirous to do what she could to serve their 
 master. But Mary knew her own inability. She 
 knew that she was not qualified for any good 
 purpose, work, or w ord of herself. In her hu- 
 miliation her judgment was taken away. She 
 was brought to see her worthlessness. Here 
 she humbled herself at the feet of Jesus, to wait 
 for the words which should fall from his mouth. 
 Remember this was a typical dispensation, and 
 affords an excellent example for those who 
 have no outward object to look to. She was 
 under this dispensation, and here she did just 
 right; she gave up all to him whom she believed 
 
2S 
 
 to be the Prophet aud the Messiah of Israel; 
 who had come to do away the ceremonial law 
 and religion. Here she trusted not in her own 
 judgment or ability, but sat down at his feet 
 and waited to be instructed of him, while her 
 sister, who had undoubtedly some love for her 
 master, continued to pursue her worldly concerns, 
 as many do in the present day, who may have 
 a great deal of love, but who do not go the right 
 way to work, as Mary did. They go to work 
 in their own ability, setting one another to work 
 as Martha would have done: '' Bid her therefore 
 that she help me.'^ See how those whom I 
 have mentioned, are setting each other to work ; 
 crying out for aid, in money, or any thing else 
 that they have at their command. I cannot be- 
 lieve that they have any other aim or object, 
 than the gratification of their own selfish de- 
 sires, like Martha of old. 
 ^j What was Jesus' answer to Martha? He 
 reprehended her, but he did it with love. " Mar- 
 tha, Martha, thou art careful, and troubled about 
 many things ; but one thing is needful ; and 
 Mary hath chosen that good part, which shall 
 not be taken away from her.'' Mind, my friends, 
 what is that good part, that Jesus directed his 
 disciples to, and directs us to in the present day ? 
 He did not tell them to go to books or to men ? 
 No: but they were to sit down like Mary under a 
 sense of their own nothingness; and when he 
 
29 
 
 went to leave them, all their hope was gone;^ 
 they could do nothing but attend to his com- 
 mands, and wait in humble silence for the Com» 
 forter which he told them the Father would send 
 in his name. Here then is the place we must 
 gather to, and set down like Mary at the divine 
 footstool, and attend to the instructions of the. 
 only true teacher under heaven, to any of the 
 rational children of men. He is the sole teacher 
 to us, as Jesus was to Mary. Here we see 
 that this Comforter was distinct from him : ^^It 
 is expedient for you that I go av/ay, for if I go 
 not away, the Comforter will not come unto you; 
 but if I depart I will pray the Father, and he 
 will send you another Comforter.'' 
 
 What was this Comforter? It was a spiritual 
 one; it was a new divine law ; it was that which 
 crosses the seMsh disposition of man. This 
 was the cross. There is nothing that can cru- 
 cify the will of man, but this divine Spirit; for 
 God is a Spirit, and his Spirit is the law. He 
 manifests himself, in his love to every one of 
 his rational children, teaching them what they 
 ought to do, and what they ought to leave un- 
 done. It is then left for them to make the elec- 
 tion; and how clear the way is, my friends! 
 The wayfaring man though a fool may know 
 it; it is so plain and so easy. And what ex- 
 cellent opportunities have we, to improve, when 
 through his gracious goodness v^e are enabled 
 
30 
 
 to sit down and wait upon him. But have we 
 come as Mary did, to sit down at his feet, or 
 have we been trying to bring up portions of 
 Scripture and other written books ? If we have 
 been studying these, we are beside our proper 
 business ; but if we strive to do as Mary did, to 
 banish every unruly or selfish imagination from 
 the soul, although we cannot do this of our- 
 selves, yet, if we seek to do it, the Spirit will 
 help our infirmity. When I recommend this 
 stillness, I am aware that it is not in the power 
 of man to command it, but it is no sign the Al- 
 mighty cannot do it for us. And when we con- 
 sider that his glory, and our happiness consist 
 in it, will we not endeavour after this state. Oh ! 
 that we might remember this. All that we have 
 to do, is to do as the sons of God did formerly. 
 They met often, but we do not hear of any par- 
 ticular exercise, by which they were busied with 
 unnecessary and unprofitable thoughts. It is 
 the great w^arfare of a christian, to bring every 
 vain imagination to the cross of Christ, in order 
 to be in a condition to hear that still small voice. 
 For it was testified to the Lord's children, that 
 he would restore to them a teacher that should 
 no more be removed into a corner ; " but thine 
 eyes shall see thy teacher, and thine ears shall 
 hear a voice behind thee, saying, this is the way, 
 walk in it.'' Now, my friends, how are we to 
 see or know this teacher? Are we to do it with 
 
31 
 
 our natural eyes or external senses ? No, by no 
 means. Our teacher is invisible to the outward 
 view of man. Nothing but having the mind 
 opened and enlightened, can enable us to see 
 this teacher, and hear his gracious instructions. 
 Here we shall surrender all up to him. Jesus 
 declared, '' the kingdom of God is within you ;'' 
 and he sits as a refiner and purifyer in the soul. 
 We need not look a great way off, or to the end 
 of the world, because he always sits upon his 
 seat in the heart, and we can bring all our deeds 
 to the light, and have them tried at the judgment 
 seat. 
 
 ^^Some men's sins go beforehand to judg- 
 ment, and some follow after.'^ What are we to 
 understand by this? All good men who are 
 seeking to be instructed by the divine law writ- 
 ten in the mind ; these are those that know their 
 sins to go before to judgment. As we repent 
 and reform, he cleanses our hearts from them, 
 and banishes them from us. Those who will 
 not come home to this internal test, but, like Fe- 
 lix, turn away this blessed teacher ; those are 
 they, who will go on accumulating sin, till the 
 final close ; and all these sins will be pressing up- 
 on them, when upon a sick bed and a rolling pil- 
 low : these are they, whose sins come afterward, 
 even sinking the soul to despair. Oh ! that we 
 might learn while the opportunity and means are 
 enjoyed ! 
 
32 
 
 We are all the work of the same holy hand; 
 and, therefore, we have no right to exalt our- 
 selves one above another. Let him that is great- 
 est be servant of all, after the example of his 
 master. But this does not suit us ; those who 
 are set up by their brethren, instead of being 
 servants, assume to themselves, the prerogative 
 of being masters : They neglect their duty, and 
 turn to the exercise of their own powers. There 
 is but one way for us, my friends ; and I do 
 not want to be tedious in expression ; but I 
 feel that love that reaches to the ends of the 
 earth ; that love which can do every thing ; 
 that love which is shed abroad in the heart of 
 every good man, and that love which brought 
 Mary to sit at the feet of Jesus. 
 
 There is no outward Comforter, no outward 
 teacher, that can do the work for us in any way, 
 or give us a knowledge of what the will of the 
 Father is ; for nothing else can do it, but the di- 
 vine teacher within, the light and spirit of God. 
 In any other way we may look from youth to 
 old age and never find it ; for Jesus declared to 
 the Jewish people, " I am the way, the truth, 
 and the life.'' He was now under a figurative 
 dispensation : but he points them to a Comforter 
 not incumbered with flesh and blood, but an im- 
 mediate teacher to the soul, invisible to their ex- 
 ternal comprehension. It must be so, for you 
 know that our own souls are invisible, as God is 
 
33 
 
 invisible ; and is it not plain to us that the animal 
 eye cannot discern spirit. And this immortal 
 spirit in man, is what constitutes the Son of God. 
 Nothing but the immortal soul can become a 
 Son of God. He has conferred on us such pow- 
 er as is suited to the necessities of his crea- 
 tures ; and as we attend to it we may come to 
 the spirit and power, which enables us to be his 
 children ; " for as many as are led by the Spirit 
 of God, they are the sons of God/^ and none 
 other. Then we must conclude, that this Spirit 
 is not any thing that we have seen, or that we 
 can see ; " for it dwelleth with you, and shall 
 be in you. And when it cometh it shall teach 
 you all things, and bring all things to your re- 
 membrance; and will guide you into all truth.'^ 
 / How plain and how simple it is ! Then what 
 have we to do, but to gather home to this Spirit? 
 We have met together for a religious purpose. 
 We have met under the pretence of worshipping 
 God ; but alas ! how few are there in this as- 
 sembly that do it ! What a small number of those 
 assembled on this day, will know any thing of 
 worshipping God in spirit and in truth ! What 
 is the reason of this? We have not come to 
 the state Mary came to, and that every chris- 
 tian must be brought to. We must become as 
 blanks in the world as it regards our own will ; 
 we must have no judgment of our own, no know- 
 ledge in the concern. We are to wait on God 
 
34 
 
 ill tliis humility. When we are brought to thiir! 
 condition — and we cannot be brought to it till 
 we go on gradually^ in the way pointed out, 
 '^' Cease to do evil, relieve the oppressed, plead 
 for the widow'' — then he will come in and rea- 
 son with us. He will not open a way for us tc 
 worship in spirit and in truth, until we cease 
 from all evil, and learn to do well. The Al- 
 mighty cannot unite with us, and speak with 
 us face to face, till we are brought oS from all 
 those sins which are in direct opposition to his 
 holy nature. 
 
 Well why is it, then, that we assemble so of- 
 ten and do not worship ? Is it not like reflecting 
 on him ? — And will it not be an abomination in 
 his sight, and worse for us than if we had not 
 assembled, — if we go on and do not cease to 
 do wrong ! And it is not only when we are 
 assembled, that we are to cease from evil, but 
 through every hour of the day, otherwise we 
 are liable to fall into evil. Especially at even 
 tide, it is our duty to bring in review, all the 
 doings of the day, and see if any thing has 
 been done in our own will, for our selfish grati- 
 fication. He condescends to meet us, and as we 
 give up, and acknowledge our sins, he gives us 
 the gift of repentance ; and what presumption it 
 is, to lie down and go to sleep, before we know 
 that our peace is made with God. Consider, 
 my friends, how often do persons die in their 
 
35 
 
 sleep : then what must become of those who are. 
 not reconciled to their heavenly Father. We can- 
 not be reconciled to our fellow creatures, if we 
 are not reconciled to our Grod. " He that lovetli 
 not his brotlier whom he hath seen, how can he 
 love God whom he hath not seen ?'^ This shows 
 that if we do not love our brother, we cannot 
 love God. Look at the dreadful state into which 
 we may plunge ourselves, by not coming for- 
 ward to do the best we can for our fellow crea- 
 tures. There is nothing but the power of love 
 can bring about a victory over jealousy, which 
 is more cruel than the grave. If there is jealou- 
 sy in our minds concerning our brethren, we can 
 not be the servants of God. No one that is 
 watching for evil, can be serving him. But 
 when we consider the excellency of the chris- 
 tian religion — the beauty and excellency of it — 
 are we not ready to shudder at the thought, that 
 we commit so many great sins without any just 
 reason why we should commit any sin. I speak 
 my own experience ; for I never committed any 
 sin, but because I loved it better than my God. 
 I appeal to your own judgment, my friends — 
 Does not our supreme love always determine ? 
 If we commit any evil, we know that we love it 
 more than we love our God. This is what makes 
 us feel guilty: we should not feel guilty, if we did 
 not know that we had done contrary to what we 
 might have done. It is our own election, and by 
 
36 
 
 our election, Ave must stand or fall; for none can 
 be God's elect, but those who choose God for 
 their portion. He has not foreordained a certain 
 uuml)er to happiness. He cannot bring man to 
 happiness by force; we must choose for ourselves. 
 He has made us rational creatures, that we 
 might improve under his power. Nothing can 
 force us into happiness ; for force is the destruc- 
 tion of all happiness. Do we not see it every 
 wiiere, where compulsion is made use of? 
 
 As these things were brought to my mind, 1 
 have endeavoured to express them. May we car- 
 ry them home, every individual of us — I wish 
 to be one with you : for every day calls for dili- 
 gence, watchfulness, and scrutiny into the feel- 
 ings and temperament of our own minds. If we 
 would search diligently by the candle of the 
 Lord, every thing that creates pain would be ban- 
 ished ; for no sin can come from God Almighty ; 
 it is all the creation of man. He being poor and 
 impotent, he cannot create any thing that will en- 
 dure for ever ; and if he will come to bear the Di- 
 vine hand upon him, there is ^'balm in Gilead,'^ 
 there is " a physician there." If we become sin- 
 sick and turn about to this physician, and cease 
 to do evil and learn to do well, he will heal us 
 of all our sins, and banish from us that which 
 brings trouble and distress upon us. As in the 
 outward sense, fevers bring distress upon the 
 body : and how are they driven out by the skil- 
 
fill physician, and cast into the ocean of annihi- 
 lation, and the man is restored to health! So 
 if we come to the physician of souls, and follow 
 the example of the sick man, and submit to his 
 direction, our sins will all be annihilated. My 
 dear friends, 1 consider that I am speaking to 
 rational beings ; and Oh ! that you might, indi- 
 vidually, with me, improve these great blessings. 
 It is this that sets us above the beasts of the 
 field, and if we do not improve, it is our own 
 fault, and we must suffer the consequence. 
 
 Although I apprehend, that my friends com- 
 prehend and understand what I have said, so as 
 not to put a wrong construction upon it, yet one 
 thing has struck my mind, that it may be said, 
 what will become of all those who are engaged 
 as I have mentioned ? Ave these all to be lost ? 
 No, my friends. I believe in the mercy of a gra- 
 cious Grod. We may remember what the apos- 
 tle declared, that " Satan'^- — the name given to 
 that tempting disposition in us, which is the man 
 of sin, self, and self-will in man — there is no 
 other man of sin that I ever knew or found. 
 Now it was said that Satan would ^' transform 
 himself into an angel of light,^' and, "if it were 
 possible, deceive the very elect.'' Now all those 
 who do not elect God to be their portion, are li- 
 able to be deceived by anti-christ. But those 
 who have elected him, are brought into a state 
 
38 
 
 of love aud confidencej which casts out all fear. 
 Satan's head has been bruised and broken. 
 There is a victory obtained over all the powers 
 of darkness. They who have not elected God 
 for their portion, they are in a state of probation. 
 The Lord is looking upon them with propi- 
 tious mercy, and is willing to help them. 
 
 When we have been trying to find happiness 
 in the things of sense, and find ourselves de- 
 ceived and disappointed, then we are brought to 
 repent of our sins, as Solomon did, and to count 
 all vanity. " Vanity of vanities, saith the 
 preacher, all is vanity." They must come to it : 
 this is my full belief. All these works that 
 are going on in the will and power of man 
 • — these external things — must all be disap- 
 pointed; and the sooner the better they are 
 brought to see their vanity. For here they will 
 recant the whole, like Solomon, who sums up all 
 in this, ^^Fear God and keep his command- 
 ments : for this is the whole duty of man." 
 
 O, my friends, behold the most pow^erful and 
 most merciful of all Beings ! — his love is over 
 all. He not only forgives seven times, but se- 
 venty times seven, and much more ; and, there- 
 fore, graciously waits upon us till we have filled 
 up our portion of wickedness. Oh! be warned to 
 turn about, and seek a reconciliation with God. 
 Elect him for your portion, in such a way, as to 
 have no confidence in any thing else. 
 
SERMON III, 
 
 DELIVERED AT FRIENDS' WESTERN MEETING-HOUSEj IN 
 THE CITY OF PHILADELPHIA, ON FOURTH DAY, IST OP 
 
 We often hear the expression that " a bird in 
 the hand is worth two in the bush ;'^ and although 
 this seems to be a maxim peculiar to the fowler, 
 still it will apply to the conduct of the children 
 of men generally. It embraces likewise, what 
 is intended by the expression, that " the present 
 time only is ours.'' Although, the latter is not 
 so correct ; because poor finite man cannot claim 
 any moment as his own. He has no power to re- 
 sist its progress, nor to command its motion. The 
 moral of these, my friends, is, to spur us on to the 
 right improvement of the passing moments ; for 
 that is all that we can do, and all that is required 
 of us to do. And how is this to be performed ? 
 By living and walking in the continual engage- 
 ment of soul; and performing our duty to God 
 our creator, and to man our fellow creature. This 
 comprehends the whole business of man's life : 
 and although we most of us agree with these 
 short sentences, — yet, alas ! we as generally ne- 
 glect an attention to them. We let the moments 
 go out of our hands, without even recollecting 
 
40 
 
 they aie passing. We are putting off for a fu- 
 ture time, that which should he done instantane- 
 ously ; to be done to-morrow, and to-morrow, — 
 and to-morrow seldom comes. 
 
 There are ten thousand times ten thousand 
 ways, in which the children of men are walk- 
 ing, different from the tnie way ; for almost 
 every rational creature has his own way. This 
 is the case with every one whose way is not 
 God's way, but who have ways of their own. 
 There can be but one right way, among the 
 many thousands ; — but one way that leads to life. 
 
 A simile has presented itself to my mind, 
 which appears to me very plain; and I have 
 often been led to view this subject, like the lines 
 drawn from the centre of a circle. You know^ 
 my friends, that from the centre of a circle^ 
 thousands and tens of thousands of lines may be 
 drawn, and yet they all var^^a little, one from 
 the other; and notwithstanding, at the first set- 
 ting out, the variation is hardly perceptible, in 
 those nearest the true line, still among all these 
 varied lines, there is but one that leads to the 
 true centre where Grod is, and where God only 
 can be worshipped. And this is a strait and 
 narrow way, to flesh and blood. It opposes the 
 creature, in all his working will, — in all his in- 
 dulgences, and his varied and many propensi- 
 ties, and desires, to deviate from the true order. 
 So that, although some may seem desirous of 
 
41 
 
 walking in the straight path^ yet they deviate 
 for want of keeping in that self-abasement — in 
 that state, in which they were created, and 
 placed here, as creatures of God, to do his will 
 only. 
 
 "We will have something of our own ; and let 
 this be never so small a matter, it is like the 
 next line to the true one, and leads off wider 
 and wider till it becomes considerable, at a more 
 advanced period of it. 
 
 So it is, my friends, we love to profess ; — we 
 love the name of things, better than the sub- 
 stance. How often have I observed, the small 
 term, religion, made use of for very vicious 
 purposes : and how many thousands there are, 
 who make a profession, and yet know not what 
 it means. They have no true sense of what was 
 intended, by those who gave it-that term. It is the 
 tie which unites the soul of man to its maker ; 
 and therefore it consists wholly and completely, 
 in the full self-abasement of the creature, with- 
 out attempting to judge for himself; but waiting 
 to know the will of God concerning him, — and 
 then to do it. As this becomes the concern of 
 our minds, my friends, we begin to understand 
 the term and what it means. 
 
 The righteous God loveth righteousness ; and 
 would lead all his rational creation, in the way 
 of it ; the straight and narrow way that leads to 
 him and eternal life. But, under the term of 
 
42 
 
 religion, how many are walking in utter dark- 
 ness ! How many are walking in all the de- 
 vious paths that I have mentioned ! It may be^, 
 that all but one of the ten thousand, are devia- 
 ting a little from the true way, some more and 
 some less, till they come round the whole cir- 
 cle. Some are in direct opposition to the right 
 way ; direct antipodes. As you know, that from 
 the centre of a circle, two lines may be drawn 
 one directly opposite to the other. 
 
 Let me explain a little. I consider those, who 
 make a great profession of religion, but who un- 
 dertake to learn it by the letter ; — who undertake 
 to learn it in schools of science and seminaries 
 of learning, these are those who stand the anti- 
 podes of the true way, and in direct opposition 
 to the will of God their creator: for they begin, 
 as our first parents did, by turning aside from 
 God. They began, by attempting to climb up 
 into the tree of knowledge, and to partake of the 
 fruit, and to judge for themselves in opposition 
 to their Creator, as if they had a right to judge 
 for themselves. And what can be more unjust 
 than to presume, to act any thing out of the will 
 of our Creator, preserver, and blesser. Here is 
 the first act ; and a great act of injustice indeed 
 it is. For we find by the testimony of the Scrip- 
 tures, from what this temptation arose. It arose 
 from a desire after knowledge, which is stamped 
 upon the immortal soul of man. It was requisite, 
 
43 
 
 that the Creator should stamp this desu^e upou 
 the soul^ that man should have a desire after 
 riglit knowledge. He not only impressed that 
 desire upon the rational soul of his creature man; 
 but at the same time limited the desire, and set 
 bounds to it. He fixed it with bounds, like the 
 sands of the sea shore, where all its billows 
 were to be stopped. One of the boundaries was, 
 that he should not climb up into the tree of 
 knowledge, — not presume to learn any thing 
 himself, but wait to be instructed by God his 
 creator ; because all was comprehended in him. 
 He was not to demand or require it, but wait to 
 receive it in God's own blessed way. 
 
 Oh! that we might understand the scrip- 
 tures as we read ! But we cannot understand 
 them, only as we dwell in the light. If we 
 dwell in the light, here it is that we can read 
 them as we ought to read th«m. Here man can 
 see whereby he became a transgressor, by devi- 
 ating from the Divine command, and attempting 
 to obtain knoAvledge through an improper medi- 
 um. The temptation having inspired a degree 
 of desire, beyond right bounds, hereby it was 
 that we transgressed, by eating of the tree of 
 knowledge, and becoming as Gods, knowing 
 good and evil for ourselves. Therefore, we 
 have no need to be under the contiol of the Cre- 
 ator any longer. We have the control of our- 
 selves as men and creatures^ in our fallen and 
 
44 
 
 separated state from the divine harmony. Here 
 now, this is plain to every one of ns. 
 
 Well, what have we to do, my friends ? We 
 are to turn back again. And what mercy he has 
 manifested to us individually, in our own souls. 
 We need not go to books nor to men ; for he 
 that made us, is graciously with us. " He 
 dwelleth not in temples made with hands, nei- 
 ther is he worshipped by men's hands. For in 
 him we live, and move, and have our being ;'' 
 and therefore, lie is ever present, and is always 
 willing, when we are prepared to receive, to 
 communicate intelligelice, and to instruct in Di- 
 vine wisdom, as far and as fast as we can bear 
 it. He knows the weakness of our frames ; — 
 he knows wliat strength is in us, and therefore 
 deals out according to our ability to receive. All 
 that is to be done on our part, is to remain pas- 
 sive — to know ourselves, like the meal, ground 
 down to powder, as it were ; having no power of 
 our own ; having nothing at our oAvn control, 
 not even a moment of time. Yet the passing 
 moments are given to us, that we may be always 
 in a state of improvement, if we will keep un- 
 der right exercise. All that we have to do, is 
 to keep every desire regulated by the standard 
 of truth ; and as we keep up this engagement, 
 we are improving the moments as tliey pass. 
 Here our improvement is all entered for us upon 
 the credit side ; we are made creditors for our 
 
45 
 
 right improvement So, on the contrary, if we 
 neglect the proper improvement, it is placed to 
 the debtor side. It is a common maxim, and a 
 good one, that '' short' reckonings make long 
 friends.'' If it was only our care every day of 
 our lives, to look over the actions of the day, 
 and see how our accounts stand with our Crea- 
 tor, how greatly should we be benefitted by this 
 self-examination ! 
 
 Would not a prudent book keeper, if he did 
 right, bring up his debt and credit every night, 
 that he might know how things stood ? Then 
 how much more so, in the business of salvation, 
 ought we to endeavour to improve every moment 
 of the passing time, from day to day, and never 
 let an evening pass over, without looking over, 
 and turning over the leaf, to see where the ba> 
 lance would strike, whether in favour or against. 
 If it be against us, let us double our diligence 
 the succeeding day, to retrieve our lost time. 
 Let us strive to have a balance in our favour 
 from season to season, and from day to day. If 
 this were our concern — although we were not 
 joined in society, with any profession of religion 
 — were these our engagements, all would be 
 well; all these would become one, and make 
 that society, which is the only militant church 
 on earth. However scattered, they would feel 
 for one another, and whenever they passed by 
 one another, they would be impressed by the 
 
4G 
 
 one spirit to become one body, and made to drink 
 into the one spirit. 
 
 This 1 call religion ; but I consider no pro- 
 fession of religion, to be religion at all. 
 
 There is another way in which it may be di- 
 vided into a thousand parts ; — that is, by de- 
 pending on the labours of our fore-fathers — de- 
 pending on the labours of our friends, not con- 
 cerned to do our own work faithfully.******* 
 Because, why, my friends ? When we reflect as 
 wise men and women, and look back to past ages, 
 we discover, that it was a long time before man so 
 far deviated as togo down into that state of total 
 darkness ; as we read in the scriptures, " death 
 reigned from Adam to Moses.'' That is, death 
 reigned over all the children of men from the 
 time they entered into Adam's state, by doing as 
 he did, in eating of the tree — by climbing up 
 into the tree of knowledge, and presuming to 
 take for themselves. Death reigned from that 
 time down to the giving of the law by Moses, 
 and the covenant to Israel. So it has been 
 with every individual of us. Death has reigned 
 from Adam, in every one of our souls, till the 
 Lord Almighty, by his light and grace, struck 
 up a law in our souls — a light that discovers the 
 darkness. Have we not known it in a degree ? 
 But have ^Ve been faithful ? Not more so, I ap- 
 prehend, than Israel. They had a simple law 
 suited to their degraded state ; and how soon 
 
47 
 
 they deviated! — and how easy was it for them to 
 comply ! And what would have been their por- 
 tion, had they been faithful? The fruits of a 
 good outward land. It was an external cove- 
 nantj and therefore, their reward was outward 
 and external. 
 
 Now we are called with a more holy calling. 
 We are called to a new covenant dispensation, in 
 which the law of light unfolds itself in our souls, 
 and gives us a sense of our desolate condition. 
 If we love the light, let us bring our deeds to the 
 light, that tliey may be reproved ; that it may 
 be manifested whether they are wrought of God. 
 This is the work of God to his creature man ; 
 and this is the sole business of man on earth ; 
 for it is only as he attends to the law of life that 
 he understands to do the will of his heavenly Fa- 
 ther, and his duty to his fellow creature. This 
 law and spirit of life in Christ Jesus, it teaches 
 a morality, tliat the outward law never taught — 
 a morality which stands in the power of the Ho- 
 ly One — by whicli we are taught our duty^°to God 
 our creator, and to man our fellow creature ; 
 which, we are conscious, none can do, but by 
 the aid and power of the wisdom of God — ^his 
 light and life in our souls. Therefore, for the 
 want of coming into this, they remain in the old 
 letter, " eye for eye, railing for railing, stripe for 
 stripe, and life for life.'' But see now, when 
 we come into the gospel state what is taught in- 
 
18 
 
 stead of retaliaiion ; ^' resist not evil ; if any one 
 smite thee on thy right cheek, turn to him the 
 other also : And if any man will sue thee at the 
 law and take away thy coat, let him have thy 
 cloak also.'' Now this is a law that we do not 
 love, nor cannot, as long as we are selfish crea- 
 tures. As long as we prize ourselves ahove our 
 neighbours, we cannot come up to the golden 
 rule : w^e cannot love our neighbours as ourselves, 
 till we come under the control and influence of 
 this divine law, which is full of life, full of light, 
 and full of power to enable the soul to perform 
 all that the Almighty requires of it. 
 
 Let us turn our back upon all letter religion — 
 turn right about: for those who are seeking reli- 
 gion out of books, in colleges and schools, they 
 are antipodes, — in direct opposition to God Al- 
 mighty, and his ways : and so in proportion, 
 as we are more or less in the letter, we deviate 
 from the true line. How many are there who 
 have not come to the direct point ? Here it is, 
 that death reigns, and darkness covers the soul 
 of man, while we are seeking Heaven by our 
 own understanding, and by our creaturely sci- 
 ence; by the writings and experience of good 
 men in former ages. Yet the letter of the scrip- 
 tures condemns them : they are going in direct 
 opposition to all their testimony. This is evi- 
 dent, w^hen we attend to the conclusive argu- 
 ment of the apostle of tlje Gentiles ; w ho thus 
 
49 
 
 exclaimed, " eye hath not seen^ nor ear heard, 
 neither have entered into the heart of man, the 
 things which Grod hath prepared for them that 
 love him. But God hath revealed them unto us 
 by his Spirit : for the Spirit searcheth all things, 
 yea the deep things of God. For what man 
 knoweth the things of a man, save the spirit of 
 man which is in him ? even so, the things of God 
 knoweth no man, but the Spirit of God.^' 
 
 Will we, then, in opposition to this argument, 
 presume to say that the Spirit of God is in the 
 letter ; that we can be taught the Spirit of God 
 by the letter. The letter is nothing but an ef- 
 fect, it is not any cause. We must come back 
 to that self- existent principle which was before 
 all things — which created all things. We must 
 come back to that God in our own souls, dwell- 
 ing in us ; for Jesus declares " the kingdom of 
 God is within you,'^ not out of you, but in the 
 secret of our own souls. But he only in his o>vn 
 pleasure makes himself manifest. When the 
 creature waits in humble prostration, then it is 
 that he comes forth in the power of his majesty, 
 to mollify the soul, and to bring it into humilia- 
 tion. Now it wants only a moment to see, that 
 all Christendom are going in direct opposition 
 to the scriptures ; there is not a soul of them hard- 
 ly going right, — speaking in a general way ; but 
 I trust, that as formerly, there may be here one 
 and there one — one of a family and two of a 
 
50 
 
 tribe. But alas, alas ! must we not all, more or 
 less, plead guilty. We are out of the true path 
 — we are out of the true liue. There is some- 
 thing of self remaining; and as long as it remains 
 we are out of the true way, and as we go on, 
 we shall be farther and farther from it, I there- 
 fore, call on you, my friends, in love ; and I am 
 willing to take part with you — I am willing to 
 plead guilty among you, that there has not been 
 a coming up to the law which Christ Jesus re- 
 quires of us, that enters us into the narrow gate ; 
 a strait gate, and narrow way. Well how are we 
 to get back ? The way is plain and simple, we 
 don't want to go to colleges, to schools, to books, 
 or to men. We must never look for the way 
 without us. '^ I am the way, the truth, and the 
 life,'' Jesus declared, when he was outward- 
 ly present as a teacher and Messiah to Israel. 
 They did not look any higher. He was their 
 director, their saviour. He it was, that saved 
 them from their outward sicknesses. He was 
 only an outward saviour that healed their out- 
 ward diseases, and gave them strength of body, 
 to enjoy that outward good land. This was a ii- 
 gure of the great Comforter, which he would 
 pray the Father to send them ; an inward one, 
 that would heal all the diseases of their souls, 
 and cleanse them from all their inward pollu- 
 tions : that thing of God, that thing of eternal 
 life. It was the soul that wanted salvation : but 
 
51 
 
 this no outward saviour could do, no external 
 saviour could have any hand in it. It was alto- 
 gether inward; for as God is a spirit invisible to 
 all our external senses, he is incomprehensi- 
 ble to all rational creatures. The work must be 
 by some secret thing in the soul, and every one 
 to whom it is communicated has a soul in which 
 it dwells. Therefore, as the law was given to 
 Israel — they were all servants to Pharaoh in 
 Egypt. Their outward law was one, their sal- 
 vation one, their deliverer one, outwardly saving 
 them from outward bondage who believed in him. 
 The law of the spirit of life in me, is not the 
 law of the spirit of life in my brother or sister, 
 whose bondage here may be diiferent, or differs 
 from mine. We, therefore, each require a pe- 
 culiar law to ourselves, as that was a peculiar 
 law to that people, and to no others. Here, this 
 was a type of the inward divine law, under the 
 new covenant dispensation; when it shall no 
 longer be said to a neighbour, " know the Lord, 
 for all shall know me, from the least of them to 
 the greatest" of them. Therefore, we must not 
 look for a law that has been in another man's 
 mind ; that would be no law to us. If any part 
 of our experience, when we attend to the law writ- 
 ten in our own hearts, is similar to what a bro- 
 ther or sister has experienced, there may be en- 
 couragement and confirmation derived from their 
 experience. But the F^ord is too kind, to send 
 
J^ 
 
 us away for instruction. He is every where pre 
 sent^ a scliool master to every soul. 
 
 And why does he raise up teachers ? some 
 may say. The reason is plain ; — although the let- 
 ter has directed us to that law, and nothing else 
 can teach us, we flee from it ; and therefore, he 
 is raising up instruments, outwardly, and cloth- 
 ing them with power, who are willing to give up 
 their lives for his testimony sake, and his cause 
 sake, and for the sake of their heloved fellow 
 creatures. These do not call them to themselves, 
 but home to the pure witness in their own souls. 
 We know that God Almighty has placed a wit- 
 ness in every soul, to witness for him, and to be 
 a light and a leader. Therefore, all that we 
 can do, is to bring to your recollection, that there 
 is a place where you can flee to — that we may 
 all partake of the life that was in Jesus Christ, 
 for " in him was life and the life was the light 
 of men." 
 
 Therefore, it is testified by these words that 
 the true light is dispensed to every rational crea- 
 ture, in proportion to what the Almighty re- 
 quires of him. He had it in the fulness — all that 
 was necessary for him to complete the work 
 which he had to do. But he could have nothing 
 superfluous : for it cannot be supposed that the 
 Almighty Jehovah, deals in superfluities to any 
 of his rational creation. But he dispenses to 
 every man a proportion designed to enable him 
 
53 
 
 to fill up and complete his work according to tlie 
 will of his heavenly Father. 
 
 NoW; so long as we keep aloof from this prin- 
 ciple in our own souls, we are alienated from 
 God ; and are travelling on in some of the devi- 
 ous paths which lead away from the true one. 
 Let us lay aside every sin that so easily besets 
 us ;— let us turn to the divine light and Com- 
 forter in our own souls. His ways are plain, 
 and we cannot misunderstand him. It is only 
 a light from Heaven, that can show us the way 
 to Heaven. He is truth, and he is light; and, 
 therefore, he it is, that is to be our teacher ; — 
 "He dwelleth with you, and shall be in you.'^ 
 Why then do we make images ? For should we 
 at any time, form an image of that power that is 
 to be our saviour and deliverer, we become idol- 
 ators ; we centre in idolatry, as much as those 
 who worship idols of gold. 
 
 Oh ! that men of science might be aware what 
 a curse they are to the inhabitants of the earth ; 
 what a great curse. But they will not believe 
 it till they turn to this Comforter— this Spirit of 
 truth that leads into all truth. 
 
 The apostle who was brought up at the feet 
 of Gamaliel, was instructed in all the know- 
 ledge that was taught in his days — except the 
 heathen sciences, which it is likely were forbid- 
 den in great measure,— and yet he had to count 
 it all as dross and dung, that he mi2;ht win a 
 
54 
 
 better tiling — that lie might win Christ — wiu 
 that anointing, which means Christ; that di- 
 vine anointing, the unction the apostle speaks 
 of: ^^Ye have an unction from the Holy One, 
 and ye need not that any man teach yon: 
 but as the same anointing teaches you all things, 
 and is truth, and is no lie." Human sci- 
 ence may not be altogether fruitless, it may be 
 of some use in the present state ; and yet it is a 
 matter of great doubt to me, whether it does 
 not shut up the way to higher knowledge. It 
 seems to limit the Holy One. For although 
 he is continually with us, we must go to look in 
 books of science and morality, to know what his 
 will is respecting us, and our duty to him and to 
 our fellow creatures. 
 
 Is there any morality in all the books of mo- 
 rality which will enable us to do our duty ? No, 
 there is no such thing. All the moral law s on 
 earth fall shoi*t of helping us to do our duty to 
 God and to our fellow creatures : and they will 
 remain inadequate ; because, if they do not, they 
 will take away the honour from Grod, and attri- 
 bute it to the creature. He that made man 
 knows man, and can teach him his duty better 
 than man can know it, by any search in all the 
 books of religion and morality. They all lead 
 men into a labyrinth, till they frequently cannot 
 tell which way to get out again ; a labyrinth by 
 which they are lost. Oh ! that we might come 
 
55 
 
 to a right view of the divine character ! — that we 
 might come to believe what we profess to be- 
 lieve ; that God is perfectly wise in his works, 
 infinite in wisdom, in justice, in mercy, and in 
 goodness : and that every thing excellent is com- 
 bined in the Holy One, and that the Holy One 
 is manifested in every rational soul. All science, 
 all knowledge is comprehended in that Holy 
 One. 
 
 And here his light is in all of us, and our du- 
 ty is clearly manifested to us without the aid of 
 books or men. Shall we, then, go out to them 
 to learn our duty ? No, God forbid, that we 
 should act so inconsistent a part ! Let us try this 
 thing a little, and see if we are not casting an 
 indignity upon the Almighty, to suppose that we 
 are to go about in search of an instructer in the 
 things of morality and religion. As to our me- 
 chanical things, and other useful sciences, a suit- 
 able attention to them may be proper : but to go 
 to schools of science to learn morality — to learn 
 the ways of wisdom, it is casting an indignity 
 on him, as we centre back into the state of the 
 Gentile nations. They considered that God had 
 so departed from them that he was not known at 
 all, and so they worshipped unknown Gods. 
 
 So now, to what but an unknown God do 
 (Christendom direct their worship at the present 
 day? 
 
 Can man by his learning, be supposed to 
 know God ? Can he be supposed to know how 
 
56 
 
 to worship him when he sets out to study it out 
 of his own brain ? It is a worship to unknown 
 Gods ; ])ecause they are not in the light and spi- 
 ritj but in the letter. Self reigns and rules : it 
 is merely for popularity and aggrandizement; 
 the popularity and praise of men ; like the high 
 professors of old. All their works were done to 
 be seen of men. Then let us beware ; let us 
 sink deep into ourselves. For if holy Job, who 
 had been living such a righteous life before the 
 Almighty, could bear such testimony concerning 
 himself, he could not have arrived at that per- 
 fection, of which he was capable ; for when he 
 came to behold the most high, he cast himself 
 down and abased himself. 
 
 Oh ! that this might be our lot, and I am per- 
 suaded by the light, that if Christendom were 
 brought to see God as they ought, they would 
 be led to abhor themselves. Oh ! that the Al- 
 mighty might rise with his power, and give us a 
 sense of these things ; and give us an engaged- 
 ness to rally to the standard, and leave all these 
 hypocritical things in religion. Let us come to 
 be children again ; we must come to it. We 
 have gone out of the child's state, we have sin- 
 ned and come short of the glory of God. We 
 must tread back our steps ; there is no cross road : 
 though the lines seem so nigh together, it will 
 not do to step over from one to the other. 
 This will be man's way. We must go back 
 to the point from which we started — to the 
 
57 
 
 place where Jehovah has placed us in our first 
 state, when we came innocent out of his holy 
 hands. 
 
 We have departed from this state, and we 
 must go back to it ; we must come to that child- 
 like state, where we shall have no contrivance 
 or judgment of our own : for even Jesus, our 
 pattern, in his humiliation, his judgment was ta- 
 ken away. So it must be with us, when we are 
 brought to that child's state, under humiliation, 
 from a sense of our sins : our judgments must 
 be taken away, and we must wait for him to be 
 our G od, our teacher, and our king — receiving all 
 from his mouth. 
 
 And thus, all those who have but one leader, 
 and one guide, are united in one holy bond, they 
 feel one another in it, however they may be scat- 
 tered ; and it is those who will make up the in- 
 numerable multitude from all nations, tongues, 
 and kindreds. None but those who have gone 
 back to this child-like state, and put off the old 
 man with his deeds, and crucified the man of sin 
 and son of perdition — in whom self has become 
 annihilated, can be brought to a condition, in 
 which they can love their neighbours as them- 
 selves, and pray to God for them with a sincere 
 desire and love. 
 
 This is the only way ; and when this is the 
 case, all will be peace and good will among men; 
 because wars will cease; the root will be dug 
 
 H 
 
58 
 
 out. It is now the tinre, that the axe should be 
 laid to the root of the tree : for every branch 
 that bringeth not forth good fruit, must be hewn 
 down^ and cast into the fire. Can it be a good 
 tree that supports contention? It cannot be a 
 good tree, and therefore it must be cut down. Can 
 it be a good tree that excites a spirit of retalia- 
 tion ? It cannot be good ; it must be cut down by 
 the gospel axe. All war, and the spirit of it, 
 must be annihilated. If it stands in selfishness, 
 it is not a creature of God ; for sin is nothing of 
 his creation. Man has created all the evil in 
 the world; he is the author of it all; and when 
 he is willing to give it all up to the hammer and 
 word of God, it will be annihilated and cast out 
 into the ocean of oblivion. Oh ! that every soul 
 might witness this ; that every species of selfish- 
 ness might be rooted out and burnt up by the 
 fire of divine love, so as to be entirely annihila- 
 ted ; for until then, we cannot love our neighbour 
 as ourselves, and our creator above all. This is 
 a great truth : " If a man say, I love God, and 
 hateth his brother, he is a liar ; for he that lov- 
 eth not his brother whom he hath seen, how can 
 he love God whom he hath not seen ?'^ He that 
 learns his nature can see God and know him : 
 but till self is eradicated from individuals and 
 from societies, they cannot love God. He will 
 not commune with us face to face, agreeably with 
 that view of the prophet, ^^ Cease to do evil, 
 
59 
 
 iearn to do well, relieve the oppressed, plead for 
 the widow :'^ Then, and not till then, " come 
 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 crim- 
 son, they shall be as wool. If ye be willing 
 and obedient, ye shall eat the good of the land ; 
 but if ye refuse and rebel,'^ the consequence is 
 fatal. 
 
 It seems as though I could not avoid speaking 
 of the wonderful deliverance which we shall ex- 
 perience, if we attain to this love and good will 
 toward one another. How soon we can then 
 calculate the bondage and fruitless labour which 
 we are now doing to support war, to make instru- 
 ments of war, and preparations for defence. 
 What cruel oppression and bondage! Here, 
 now, if we come into the spirit of the gospel we 
 shall " beat our swords into ploughshares, and 
 our spears into pruning hooks :" we shall not 
 lift up sword against one another, nor learn war 
 any more. See what a wonderful deliverance 
 this will be ! But when we turn to these semi- 
 naries of learning, what do we discover? War 
 is a cruel scourge ; but I was almost a mind to 
 say, that priest-craft is a more cruel scourge. 
 See what a burden it is, and what toil is requir- 
 ed to support it ! It is that which leads to wars 
 and tumults, in a 2;reat measure ; it is that which 
 
creates the spirit of war. We see ministers 
 of the same profession, in contending armies, 
 venture to pray to the same God for the suc- 
 cess of their arms. Hoav hateful the view! 
 How can we shut our eyes to such inconsist- 
 encies ! Can we suppose it possihle, that the 
 God of wisdom will ever listen to the prayers of 
 such creatures as these, who dare thus venture 
 to raise their voices to him ! God forbid ; — it is 
 casting the gi'eatest indignity upon him that man 
 is capable of doing. Oil ! let us learn, by the 
 things we sufler. My soul travails with a desire 
 for my fellow creatures. Oh ! may we look to 
 these things : may we apply it individually. It 
 must be done by individuals ; for individuals 
 make nations, and nations carry on war ; and 
 by the labour and exercise of individuals, war 
 must be put an end to. Are we not all impeach- 
 able — are we not worthy of being scourged, for 
 the part we have taken, in the oppression of our 
 fellow creatures ? Thousands and tens of thou- 
 sands have been forbid the enjoyment of every 
 good thing on earth, even of common school- 
 learning ; and must it still be so ? God forbid 
 it. But this would be a trifle, if they had 
 the privilege of rational beings on the earth; 
 that liberty which is the greatest of all bless- 
 ings,— the exercise of free agency. And here 
 we are glutting ourselves with the toils of their 
 labour ! 
 
61 
 
 Let us all lay this to heart ; let us, individual 
 ly, come up to the principle of perfect justice;, 
 ^' Cease to do evil and learn to do well, plead for 
 the widow, relieve the oppressed ;'' and we shall 
 do tenfold more than all the governments of the 
 earth, toward putting an end to slavery and op 
 pression. 
 
 But this noble testimony, of refusing to par- 
 take of the spoils of oppression, lies with the 
 dearly beloved young people of this day. We 
 can look for but little from the aged, who have 
 been accustomed to these things. 
 
 I can look back and remember well, when one 
 among my brethren, I laboured to put an end to 
 this slavery ; and what hard work it was to 
 convince the aged. How unwilling they were to 
 comply with any thing but that which they had 
 been long inured to, and which had become 
 to them like second nature. They looked back 
 and saw, that good men before them had done the 
 same thing ; and, said they, shall we think to be 
 better than they were. This was for the want of 
 considering, that such was the darkness of the 
 children of men, that no one generation has ar- 
 rived at perfection. There is as much to be done 
 by each generation, as has been done by the one 
 which preceded it : because in the same propor- 
 tion as we advance in reformation, the way is 
 open for greater advancement. The primitive 
 disciples were far from a state of perfection, 
 
otherwise an apostacy could not have entered. 
 They were brought out of darkness, as far as 
 their case would admit. So with our primitive 
 Friends, they did their day's work faithfully ; but 
 how far short did they come ! Therefore, if we 
 rest in their labours we are going back ; for eve- 
 ry generation has a work to do, in addition to 
 the previous one. If we do nothing more, we 
 spend our time in vain. 
 
 Oh ! may we be aroused to faithfulness, and 
 not look back or forward beyond the light. 
 Keep close up to it ; keep close to God, and he 
 will lead us on in righteousness, by which we 
 shall be enabled to strengthen one another's 
 hands, and rejoice together in love, and thank 
 him and take courage, who is over all God bless 
 ed for ever. 
 
SERMON IV. 
 
 DELIVERED AT FRIENDS* MEETING-HOUSE, GREEN STREET, 
 PHILADELPHIA, ON 5th DAY, SECOND OF TWELFTH MONTH, 
 
 1824. 
 
 Man is made for society. This is not only 
 evident from the nature of man in all ages and 
 nations, but it is self evident to the compre- 
 hension of every rational being; as from our 
 childhood we discover, that it is not good for man 
 to dwell alone. Should any one presume to 
 have an entire independence of his fellow men, 
 and live by himself, standing aloof from all soci- 
 ability and intercourse with others, he must be 
 one of the most unhappy creatures upon the face 
 of the earth. Even the trees of the wood would 
 exceed him ; for, by their branches, which inter- 
 twine, they defend one another from the storms 
 that surround them. Now, if this be the case, 
 my friends, that the divine wisdom has made 
 and constituted us social beings, then certain ob- 
 ligations will attach to us individually, and 
 strictly, as it regards one another; and these ob- 
 ligations must be mutually fixed upon an equal- 
 ity, coincident with our equal standing in this 
 state of being. 
 
 For we have but one common Creator; and he 
 
64 
 
 has made of one flesh and blood, all the families 
 that dwell upon the face of the earth. He never 
 could have designed, that there should be any 
 superiority among the children of men, which 
 should set one above another. For as he was 
 their universal Creator, so he was their common 
 Creator, and he intended to be their common 
 Father, and that we all should be brethren to- 
 gether. Even as Jesus declared to his disciples, 
 who were looking up to him as their only teach- 
 er, *^^Ye have but one master, and all ye are 
 brethren.'' Now in order to support this social 
 intercourse, and to maintain it upon its right 
 ground, so that we may be mutually happy to- 
 gether ; there is but one way for us to do, — but 
 one way in which it can be effected : and that 
 is, for us, equally alike, every one of us, to re- 
 collect, that we have but one common Creator, 
 and that if we are born again of God, we must 
 have one common Father. 
 
 It was never designed by the Almighty, that 
 there should be kings and arbitrary governors 
 among the children of men. These things are the 
 effect of man's transgression ; they all arise out 
 of the fall of man. We see how hateful it was, 
 in the sight of the Most High, when Israel re- 
 jected him as their leader and commander, and 
 desired a king, that they might be like the na- 
 tions of the earth who had fallen away from God. 
 They were many minded, and wanted to view 
 
65 
 
 the blessedness of that glorified state, that Al- 
 mighty Goodness had intended for his creature 
 man in the creation. How my spirit is bowed 
 in sorrow, at viewing the present state of man ; 
 so very far distant is he from that state. Had 
 he been faithful to the divine command ; had he 
 been always willing to be taught of God ; then, 
 that which only makes society comfortable — 
 makes society happy to us, would have been 
 preserved to us continually, through all ages and 
 generations. That is, perfect unity and perfect 
 love : For those who dwell in God, dwell in 
 love, and are preserved in unity ; a unity that 
 nothing can disturb but our own misconduct. 
 
 Well now, my dear friends, consider the de- 
 sign of all these religious meetings, and all our 
 religious exercises ; they are to bring us back to 
 a sight of our wretched condition, and to lead 
 us to search for our eternal good : and this must 
 be an individual work, we cannot do it one for 
 another. No one can save his brother, nor give 
 a ransom for his soul. No man can give his 
 brother faitli or belief that can do him any good. 
 We must receive it from God, or it will be worth 
 nothing ; and, therefore, as we are all equal, 
 when we rightly consider the subject, we can- 
 not presume to have any right or authority one 
 over another, to impose upon another a belief 
 or any thing like it. We must leave all to the 
 Lord. 
 
66 
 
 Well, then, what is it that is to preserve us in 
 this state? The same that preserved our great 
 pattern, in the innocent life, in which he was 
 created and brought forth, taking a part of our 
 common nature, and an earthly body. I say 
 there is nothing that can bring us to this, nor 
 preserve us in a right state and condition, but 
 that which preserved him ; and of which we 
 have so clear an account, in the history of his 
 life and mission. In his childhood, he was per- 
 fect in innocency ; — free from all kinds of defile- 
 ment, as man was created in the beginning, and 
 so it might have been, with all that God created, 
 as the scripture declaration proves. They were 
 made innocent, undefiled, and unpolluted : but 
 without knowledge, and without any capacity to 
 obtain knowledge through any other medium 
 than their Creator. They were endowed with a 
 capacity to receive it from him, as a teacher, but 
 no capacity to obtain true knowledge indepen- 
 dently of their Creator. 
 
 This I consider to be the state of man in the 
 beginning ; and of every child when born into 
 the world. 
 
 God said, " let us make man in our own im- 
 age, in our own likeness." And how was he 
 made? As to his animal form and frame, he was 
 made of the dust of the earth ; " for dust thou 
 art, and unto dust thou shalt return.'' Now, 
 this was in relation to his animal body, which is 
 
67 
 
 composed of the dust, and to dust returnSj as is 
 self-evident to all of us. 
 
 But wherein was he constituted the image of the 
 Holy One? He placed in this animal body a por- 
 tion of his own spirit ; for there is but one^self-ex- 
 isting Spirit : eternal and self-existing, compre- 
 hends all power, all wisdom, all goodness ; and 
 every thing must be attributed to him by man. 
 And, therefore, to be in the image of God, we 
 must partake of his OAvn nature; — and have a por- 
 tion of his own blessed spirit, to animate the soul 
 and make it immortal, as Grod is immortal. Here 
 we see him having the sole control of the body 5 
 and, therefore, the body was made in a beauti- 
 ful shape, and stood erect upon the earth. The 
 soul was within, and the body was subject 
 to it; — it acted no part which was not con- 
 sistent with the divine will. Every act must 
 have been righteous. As man was made in the 
 image of Grod, every act would be a righteous 
 act. But from this happy state man fell — from 
 this blessed condition, we all fell — for all have 
 sinned and come short of the glory of God ; 
 and, therefore, stand in need of being born 
 again. 
 
 Here we find, from the testimony of the scrip- 
 tures, that the child Jesus, grew in stature, and 
 in favour with God and man ; ^^ and the grace 
 of God M^as upon him.^^ And what was this 
 grace, my friends? Why the apostle tells us, 
 
^^in him was life, and the life was the light of 
 men;" and ^Uhat was the true light, which 
 lighteth every man that cometh into the world.'' 
 All then, have received grace : all have received 
 a portion of the light of God in their souls, as 
 witliout it, none could answer the end of their 
 creation : every one, according to the measure 
 that God was pleased to dispense to him. And 
 he will always do it in equal justice: just in pro- 
 portion to the need of the creature, to effect the 
 end of his creation ; for he has a just halance 
 and weight for every thing ; therefore, all is ad- 
 justed in his infinite wisdom, by his power and 
 goodness. 
 
 Here now, we hear nothing of the child Je- 
 sus, till he was thirty years of age ; when he 
 appeared unfolding the righteous law of that dis- 
 pensation, and finisliing all the outward sha- 
 dows. He declared, " one jot or one tittle shall 
 in no wise pass from the law, till all be fulfil- 
 led." He now had fulfilled it, when he went 
 into the last institute of his Father belonging 
 to that outward, shadowy dispensation ; and 
 hereby he justified his heavenly Father, in giving 
 the law and covenant to Israel ; although they 
 had broken it, and deviated so far from it. Here 
 it was proved self- evidently clear, that they 
 might have obeyed and complied with it. Here 
 we see by this, he had conferred a portion of 
 grace upon every one, sufficient to enable them 
 
69 
 
 to fulfil the law. It is impossible to suppose, 
 that the Almighty Goodness should have given a 
 law to us, which it was not in our power to per- 
 form. This we cannot conceive ; because he is 
 righteous in all his ways, and just in all his works 
 toward the children of men. Here we learn, 
 what was man's duty in the beginning. Here we 
 learn how he might have effected the end of his 
 creation, without transgression. We have it in 
 the example of the child Jesus, born of the vir- 
 gin Mary, and clothed with a body of flesh and 
 blood, and like us, endowed with an immortal 
 spirit : for nothing can become a son, or a child 
 of God, but a rational, an immortal spirit. We 
 learn nothing of any being sons of God, who 
 are not thus born of God, through his life-giving 
 presence in the soul. This is confirmed, by the 
 experience of former ages ; and we have it ex- 
 pressed in the testimony of the apostle of the 
 Gentiles : " For as many as are led by the spi- 
 rit of God, they are the sons of God.'' Here 
 now, we see, Jesus was made lower than the an- 
 gels ; having a fleshly body, that could suffer 
 death upon the earth : and here we see him liv- 
 ing a holy life, through the operation of the spi- 
 rit of God in his soul. When he had fulfilled 
 the law, and completed the work of that dispen- 
 sation ; and as he came up out of the water, the 
 Holy spirit descended upon him like a dove. 
 
Here lie was prepared for a s^rcater mission ; 
 for a more evangelical, a more righteous, and a 
 more holy dispensation — to do away the old law 
 and bring in a new covenant and law. The 
 former being outward, external, and carnal ; the 
 latter being inward and spiritual. The first, 
 having the law Wiitten upon tables of stone out- 
 wardly, and open to the external view of the 
 animal man. The second written upon the heart, 
 and invisible to all the external senses of the 
 creature man. It cannot be read through any 
 external medium. He was now prepared to re- 
 ceive this additional power, which is necessary 
 for every one before he can become the true 
 child of Grod ; as nothing but being led by the 
 spirit of Grod, can make a son of God. 
 
 The first birth was a created birth ; the last 
 w^as a birth of love, of union ; and it w asa birth 
 of communion, by the soul entering into a mar- 
 riage covenant, with the Lord its God. This is 
 the way in which the new birth is brought about. 
 The soul must enter into a covenant with the 
 Lord Almighty ; and become as a wife, always 
 subject to her heavenly husband, and always 
 under his direction. This we see, by the parable 
 of Jesus Christ concerning the kingdom of God. 
 *^ Behold the kingdom of God is within you.'^ 
 It is the holy descending of the life of God in the 
 soul ; — God is always in his kingdom, that is in 
 the soul ; and although contained in a small com- 
 
71 
 
 pass, it is like a little seed, a small seed, invisi- 
 ble to the outward and external senses ; and dis- 
 covered only by the soul ; and when the soul is 
 animated by divine light, it begins to feel the 
 stirring of this divine seed. It may be so very 
 small, as to be scarcely discovered, unless we 
 are very attentive to its operation ; and we may 
 be led to reason as Nathaniel did concerning 
 Jesus : " Can any good thing come out of Na- 
 zareth?'' Can this little manifestation be of 
 any value to us ? Oh, yes ! we must acknow- 
 ledge, — we shall be compelled to acknowledge 
 its mighty power in one day. If we will not 
 bow to it in mercy, we must bow to it in judg- 
 ment. It is like a light to the soul which quick- 
 ens it ; and which nothing else can do. It brings 
 the evidence with it, and strikes up a light in 
 the soul. Although it may in the first view point 
 only to a single transgression ; yet that which it 
 does point to, is not lost sight of, because it 
 brings an evidence, so that the soul cannot rise 
 up and escape. It feels guilty, and stands con- 
 victed of its guilt ; because it knows by the light 
 that shines in it, that it might have done right, 
 when it has done wrong. Nothing else can 
 make an immortal soul feel guilty at all, but an 
 absolute knowledge, that it has transgressed 
 against this light, this kingdom of God in itself. 
 And here, as we are prepared for it, so in pro- 
 portion shall we grow in grace. And if we are 
 
72 
 
 faithful to the beginning of grace in the heart, we 
 shall grow in grace and in the saving knowledge 
 of God. 
 
 This, every true believer, every true child of 
 God knows by every day's experience ; and here 
 as we attain to this, it leads us on till we fulfil 
 our duty to our fellow creatures. This is the 
 first table ; because if we do not love one another, 
 we cannot love God, nor know him. 
 
 Therefore the first stirrings of grace leads us 
 to feel what we are ; to feel our sympathies, our 
 antipathies^ and our duties to one another, which 
 the sense of our society with one another, brings 
 upon us. The sense that we are social beings, 
 here attaches to us. Here the Lord begins with 
 us as with cliildren. Yea, such is his mercy that 
 ^^ a bruised reed he will not break, and the smok- 
 ing flax he will not quench : till he brings forth 
 judgment unto truth.'' Yea, and the obedient 
 '' Isles shall wait for his law." 
 
 Oh ! that we might gather to this eternal princi- 
 ple — this seed of God in our own souls; it would 
 give us all pow er to accomplish every purpose 
 that God intended for his creature man. Oh ! 
 how it will grow, as Jesus has so beautifully 
 pointed out in the parable. We must all become 
 passive : for unless we become passive, this seed 
 of God, this light of God which is alive in man, 
 can never enliven us, or change our foul nature. 
 For unless we are thus passive, it is not in the 
 
t73 
 
 God of our salvation to force us into happiness. 
 The very term shows an inconsistency, that no 
 rational mind can agree with : because no free 
 agent creature can be forced into happiness, by 
 any power in heaven or in earth. No, he leads ; 
 he invites ; he intreats ; he waits long, to be gra- 
 cious to the children of men. He renews his 
 visitation ; he repeats his persuasions. And mind 
 it, my friends, he calls to every description of 
 rational creatures ; and especially to the dearly 
 beloved youth, whose temptations are many and 
 great. Oh! may we all learn the word of com- 
 mand within. Oh ! may we follow after the stir- 
 riugs of this light of God in our souls; that quick- 
 ens the soul, and gives it a sense of its condition 
 — that opens and displays the way to righteous- 
 ness. His call has gone forth to the ends of the 
 earth ;— all have heard, but all have not obeyed. 
 Now in this light, this seed of God, there is 
 unity ; but out of it there is no unity in heaven 
 or in earth. Every thing that stands out of this 
 light, is in that contentiousness which is calcu- 
 lated to spoil society ; to break the bonds of 
 union : for you know that the strength of social 
 beings depends upon their unity. What else is 
 there to bind them, but the light and love of God 
 in their souls; that love that is stronger than 
 death? When a soul has this love he would 
 rather die than wound another : yea, he would 
 rather give up his life than to oifend. For this 
 
74 
 
 love can ilo all things — can bear all things : it 
 leads to all charity, and charity hopeth all things, 
 endureth all things, and overcometh all things. 
 Tliough all the men on the earth, — all mankind, 
 should rise up to war against it, yet it remains 
 the same — unchangeable. We would still wish 
 them all well, use charity to all, and give praise 
 to God for all. 
 
 This is that blessed state into which we are 
 all brought, by an obedience to that seed of 
 Grod in our hearts ; that love which he sheds 
 abroad in our souls, to mollify our hearts, and 
 fill us with his goodness. For in this it is we 
 love all, and are ready to bless all, as he does. 
 He causes the rain to descend upon the evil and 
 the good, and the sun to shine upon all. His 
 goodness and mercy endureth for ever. Oh ! 
 that we might come to it! — What a blessed state 
 it is! 
 
 When we feel the power of divine love, it dis- 
 pels all clouds. Though Pharaoh and his peo- 
 ple be shrouded in darkness, yet the soul that is 
 brought under the influence of the power of love 
 comes to see a Goshen continually ; a land of 
 peace, where nothing can interrupt or annoy. 
 And this is what some of the holy ancients had 
 a view of, and a foretaste of ; and yet, they could 
 not come to the full enjoyment of it, as social be- 
 ings. No, that was left for a higher dispensa- 
 tion ; till the soul should be brought into a cove- 
 
75 
 
 uant with God Almighty^ and when they should 
 have the law written in the heart. 
 
 David had a view of this state, when he thus 
 exclaimed, ^^How good and how pleasant it is for 
 brethren to dwell together in unity ! It is like the 
 precious ointment upon the head, that ran down 
 upon the beard, even Aaron's beard ; that went 
 down to the skirts of his garments 5 as the dew 
 of Hermon, and like the dew that descended up- 
 on the mountains of Zion, for there the Lord 
 commanded the blessing, even life for evermore.'^ 
 
 Dearly beloved friends, and fellow mortals, I 
 feel no distinction, you feel all alike to me ; for 
 I am no sectarian : I want to banish all such 
 distinctions out of the world. 1 am sure, that if 
 we come to this holy principle, all these names of 
 Balaam, would be banished and forgotten, and 
 never heard of more. When we come into 
 this eternal principle of love, we shall love 
 one another with a pure, a righteous, and undeiil- 
 ed love, that nothing can shake. What ! shall 
 the sin of a fellow creature shake us ? Shall we 
 be moved because he may be carried away by 
 strong temptations ? No. It is hard enough for 
 him to bear the punishment of his own trans- 
 gression;- and shall we try to heap more upon 
 him? No, my friends, iet us try to alleviate his 
 pains, by calling him home to the light within 
 him, which alone can redeem him from the state 
 into which he has brought himself. We cannot 
 
give liiin faith or belief; but we can recommend 
 him in the right way^ when we have experienced 
 it ourselves. We can recommend him home to 
 this holy principle ; and assure him, that if he 
 will abide in it, it will deliver him from all 
 trouble. 
 
 It is in this that tlie children of God feel one 
 another ; it is in this they become established ; for 
 God's children are all taught of the Lord, and 
 in righteousness are they established, " and 
 great is the peace of these children." Oh ! hap- 
 py state ! What hinders, my friends ? Are we 
 afraid of being happy too soon ? Is heaven of 
 so little value to us, that we are willing to put it 
 off, till the day of our death ? And shall we fill 
 up our time in enjoying and gratifying ourselves 
 in the wretched pleasures of an earthly life, 
 which is misery in its best estate ? No ; God 
 forbid it! 
 
 If a state of heaven is the only happy state, 
 why not strive to seek it above all? Can we en- 
 joy it too soon? No, my friends. And we ne- 
 ver can enjoy it till we are willing to come into 
 a condition suitable for it. Nothing can bring 
 us into this condition, but as we give heed to the 
 light of the spirit of God in our souls ; and in 
 proportion as we attend to the Comforter within 
 us. Jesus declared he would send a Comforter ; 
 the same holy spirit which descended upon him, 
 
in 
 
 after his watery baptism — the same spirit, he 
 said, would be poured down upon them. 
 
 Oh ! my dearly beloved friends, may we re- 
 alize these things in ourselves, for unless we do, 
 we cannot understand them aright. And yet how 
 simple and plain, if we were willing to try 
 the matter. We have not come into a right 
 state ; we have not believed in this teacher that 
 leads into all truth, because we love our own 
 ways better. But there is nothing else; we 
 know of nothing by which we can bring it to 
 the test, put it side by side, and see the contrast. 
 We are too generally pursuing the things of the 
 world ; and in a worldly spirit, leaving God and 
 happiness, for vain and temporal things ; some 
 in adding field to field, and house to house ; and 
 some in adding pounds to pounds, and dollars to 
 dollars : delighting themselves and one another 
 in vain and cruel pursuits. I say cruel, for 
 what bondage do we bring our fellow creatures 
 into. 
 
 Now the door is open for captives to come out ; 
 to come home to the counsel of Jesus, and turn 
 inward to the spirit of truth, the light and life of 
 Grod in the soul. This is the only saviour and de- 
 liverer for the children of men, that was ever 
 known to deliver any one since the fall of man. 
 
 Here we have what the apostle calls Christ 
 within: and Oh! that we might come to the 
 
8ame righteous spirit that he was in ; the true 
 image of his righteousness brought about by the 
 same power of light and life. For the wisdom 
 and power of Grod in the soul of man, is the on- 
 ly thing that can save the soul. When we look 
 to the substance, it is this spirit and wisdom of 
 God displayed in the children of men, that is tiic 
 saviour of men. It is no outward work, for no 
 outward thing can touch the soul ; it has no con- 
 nexion with it ; for God is a spirit and they that 
 worship him, must do it in spirit and in truth. 
 They Avho are his children must be spiritual. No 
 clods of earth can be made a child of God. 
 The body is a tabernacle for the spirit while in 
 a state of probation, in which it can grow up out 
 of this state, into a state of divine knowledge 
 and fitness to become a son of God, and an in- 
 habitant of the kingdom of Heaven. There- 
 fore, we shall shake off all these clods of mor- 
 tality by and by. What a blessed thing will it 
 be, when this time shall come, and our souls 
 shall be clothed upon, w ith that which is a dura- 
 ble covering. He will clothe all his repenting 
 children with his spirit, the only adornment fit 
 for the child of God. It is compared to white 
 linen that the multitude were formerly seen clo- 
 thed in. Now what was this intended to repre- 
 sent ? It was an emblem of that pure^ covering 
 which is the righteousness of saints. Now this 
 is all that is wanting, my friends. The righte- 
 
79 
 
 ous God loveth righteousness ; and he calls for 
 it at our hands : — and what is righteousness but 
 obedience to the leading and influence of his 
 spirit in our souls, that teaches us what is good 
 and what is evil ; and enables us to do good and 
 be faithful to all men as God has done by us. 
 
 We are on a level with all the rest of God's 
 creatures. We are not better for being white, 
 than others for being black ; and we have no 
 more right to oppress the blacks because they 
 are black, than they have to oppress us because 
 we are white. Therefore, every one who op- 
 presses his coloured brother or sister is a tyrant 
 upon the earth ; and every one who strengthens 
 the hand of an oppressor, is a tyrant upon earth. 
 They have turned from God, and have not that 
 powerful love, which does away all distinction 
 and prejudice of education, and sets upon equal 
 grounds all those that have equal rights. There- 
 fore every one that strengthens the hand of the 
 oppressor, is a tyrant ; for every one who op- 
 presses is a tyrant, just in proportion as he does 
 so : and I leave this subject for you to judge. I 
 am not charging you, my friends, with being ty- 
 rants; but I am telling you what makes a tyrant, 
 that you may look as in a glass, or a mirror, 
 and know what you are in the sight of God, 
 who loveth all and is ready to bless all. For 
 lie hath made of one flesh and one blood 
 all the families of the earth, and given them 
 
80 
 
 liberty^ which he intended tliey should exercise 
 equally alike. He never intended that one should 
 lord it over another ; and every one that does it 
 is a tyrant. 
 
 Now this will bring us nearer together, if we 
 exercise our understandings rightly. Because 
 there is but one Grod ; and his love is alike ex- 
 tended to all, and that is the alone thing that 
 can lead us aright, and when we agree in this, 
 every thing else is nothing to us. When we 
 dwell in this love, and this little seed of God in 
 our souls, we dwell in God, and God is love ; 
 and if we dwell in love, we dwell in God and 
 God in us. Here now as we dwell in this love, 
 our works will make it manifest that we dwell 
 in him ; '^ for by tlieir fruits," says Jesus, '^ ye 
 shall know them.'^ If we oppress our fellow 
 creatures, we give the lie to our profession ; for 
 we say that we believe in this light in the soul, 
 and at the same time oppress our fellow crea- 
 tures, or strengthen the hands and encourage 
 those who do so; and thus give the lie to our 
 profession in the sight of all men. 
 
 Let us then be willing to bring our deeds 
 to the light. I dare not recommend you to any 
 thing outward, because it would lead you off from 
 that principle — from your souFs right instructor : 
 it might lead you into a labyrinth w here you 
 would be lost. Therefore, I have nothing to 
 call your attention to, but the seed of God in 
 
81 
 
 your own hearts ; — to that light and life which 
 is in you; the same that was in Jesus Christ, and 
 which the apostle declared, was the ^^ light 
 which lighteth every man that cometh into the 
 world." Therefore a portion of that light and 
 life is given to all mei;i. It is that light only 
 which has brought men in all ages, to " live so- 
 berly, righteously, and godly, in this present 
 world." 
 
 Can God oppress? Can he look upon a co- 
 loured man as mean, because he is not the same 
 colour as others ? Has he not as good a right 
 to look upon the whites as inferior as we have 
 to look upon the blacks? Oh! that we might 
 rise out of this state of torpor and superstition. 
 Oh ! that we might rise above it. 
 
 Then how careful should we be not to offend. 
 ^* If meat make my brother to offend, I will eat 
 no meat while the world standeth." If by taking 
 hold of the gain of oppression, or glutting upon 
 the fruits of slavery, we cause our brother to of- 
 fend, it would be better never to eat any of these 
 things, even if our life should fall by it : '' For 
 he that oftendeth one of these little ones that 
 believe in me, it were better for him that a 
 mill- stone were hanged about his neck, and he 
 were cast into the sea." 
 
 The time has come, my friends, I verily be- 
 lieve, that the Lord Almighty has arisen in his 
 power ; and when he will " shake, not only the 
 
82 
 
 earth, (in men's hearts,) but he will shake all 
 their heavens likewise, that that which may be 
 shaken may be removed out of its place ; and that 
 that which cannot be shaken may remain." And 
 when we have seen the old heavens and the old 
 earth pass away, then we might hope to be 
 united together in his power ; and, if we have 
 acquiesced in it, that he would then create a 
 new heaven and a new earth, wherein dwelleth 
 righteousness. 
 
 But, Oh, Justice, Justice, how thou art 
 abused every where! Men have it in their 
 mouths, but their hearts are too generally far 
 from it. Their justice is that which comports 
 with their own selfishness; their own gratifi- 
 cation ; their own sensuality. Here they make 
 justice like a nose of wax to satisfy their de- 
 sires. But, as I observed, the Lord is arising, 
 and he will shake all these false foundations : 
 and my prayer is, that he may rise more and 
 more in the greatness of his power, which is all- 
 powerful in heaven and in earth. Love is strong- 
 er than death ; but Jealousy is more cruel than 
 the grave. These two things are directly con- 
 trary to each other. Jealousy is a germ of con- 
 tention in the soul, and those under the influence 
 of this cruel principle, jealousy, are separated 
 from God, and his love ; for they are direct an- 
 tipodes to each other. Jealousy and the love of 
 God cannot abide in the same soul, at the same 
 
8S 
 
 time. Oh ! that cruel thing, jealousy, what mis 
 chief it does among the children of men ! 
 
 It seems as though I could hardly say enough 
 upon this great and excellent point of justice ; be- 
 cause I have ever considered it the foundation 
 of all good^ and of every virtue. Without jus- 
 tice their can be no virtue ; — none which is not 
 founded upon this unchangeable principle of jus- 
 tice. It brings us into what we cannot come 
 into the possession and knowledge of, but as 
 we submit to the seed of God in our own souls, 
 ►^ — the light of God in our own spirits : and as 
 we become willing to bow^ to that light, to sub- 
 mit.to it, he will open to us a view of what jus- 
 tice is, and enable us to come up to it, and sup- 
 port it in all its parts. We must not only give 
 opinions ; but powerful examples, by going on 
 with it, hand in hand. 
 
 Now to apply it a little, my dear friends. 
 What a blessing this would be to us ; — and how 
 can we stand out any longer ! If we were just^ 
 what need would there be of all this trouble of 
 binding one another by bonds and notes? we 
 should have that confidence in the righteousness 
 and truth of our brother, that we should be willing 
 to trust every thing in his hands, and our brother 
 would as willingly trust us. Here we should be 
 united. Having been brought into this blessed 
 state, by being baptized by the one spirit into the 
 
5^ 
 
 one body; we should have the same sphit whether 
 Jew or Gentile^ bond or free, black or white, and 
 should have confidence in one another. But for 
 want of this justice, there is scarcely any confi- 
 dence to be placed in a friend. Does not this 
 show us every day, the miserable state in which 
 we are, my friends. Oh ! that we may not be 
 lulled to sleep, but be engaged, and sink deep 
 into an inquiry after the state of our own souls ; 
 and endeavour to live every moment in the right 
 improvement of our time, so as to have the Lord 
 continually before our eyes; then his mercy and 
 loving kindness will rest upon us. Thus we 
 should be able to say with one of old, " that in 
 simplicity and godly sincerity, not with fleshly 
 wisdom, but by the grace of God, we have had 
 our conversation in the world." 
 
 Here w ould be an excellent state of union, 
 communion, and social happiness. Here we 
 should have our conversation in heaven while 
 yet on earth ; and here we should begin to feel 
 '^ the riches of our blessed and eternal inheritance. 
 And the sooner the better, my friends, I say if 
 this heaven can begin on earth, the sooner the 
 better. 
 
 I knoAV a little of what I say, because it brings 
 my poor soul to experience, that all the jarrings 
 in the world cannot jar me, because I am out of 
 the reach of them all, while I centre under this 
 rock of refuge : it is a mighty shelter in a weary 
 
85 
 
 land^ where nothing can hurt or harm in all 
 God's holy mountain. Though the princes of 
 the earth may set themselves, and combine to- 
 gether, if the Lord works in our souls it will 
 all be cast away and come to nought. 
 
 But a little to turn now to the conclusion. 
 What I want to impress upon us is, to feel the 
 blessedness of love. See how it was with the 
 poor despised Quakers in the beginning, when it 
 was said, " See how they love one another.'' But 
 what has become of these Quakers now ? Are 
 they to be found? Let us look over and search 
 in the by-ways and paths, and see where we can 
 find them loving one another as formerly ; when 
 it was a by-word among the people, " See the 
 Quakers how they love one another." Why is 
 it not so now ? Nothing hinders, nothing has 
 disturbed the holy quiet, but our losing our 
 hold of the divine light. We have turned out 
 of the light, and we have turned into the letter 
 that kills and brings darkness, till we are grop- 
 ing in the dark, like a blind man by the wall. 
 Were we willing to gather inward what an holy 
 silent season we might have from day to day. 
 Let us wait upon the Lord ; seek him while he 
 is to be found, call upon him while he is near. 
 "Let the wicked forsake his way, and the unrigh- 
 teous man his thoughts: and let him return unto 
 the Lord, and he will have mercy upon him ; 
 and to our Grod, for he will abundantly pardon :" 
 
8B 
 
 for tlie power of pardon is in his own hands^ and 
 he cannot be bribed to do it. He never asks pay, 
 he asks nothing but a contrite lieart and a hum- 
 ble spirit. The Almighty declared by his pro- 
 phet, " To this man will I look ; even to him 
 that is poor, and of a contrite spirit, and that 
 trembleth at my word." Here is the place of 
 improvement and learning ; and of communion 
 Mith the Holy One, when the creature becomes 
 nothing before him, and casts himself down at 
 his holy feet, imploring his aid from time to time, 
 and from season to season. The creature has 
 no power of himself, to do any good thing. Oh ! 
 that we might come back into that unity and love 
 in which men had all things in common. Oh ! 
 that we might come into the state that Friends 
 were brought to in the be^nning. They loved 
 God and loved each other, so that they would 
 offer themselves to be imprisoned to relieve a 
 brother. But instead of that they would rather 
 imprison than lead out of prison. And how easy 
 is the way to this blessed state ! Still it lies with 
 us as individuals; — we must all do our own 
 work. We must all do our own part by gath- 
 ering inward, to that light ; that seed of God, 
 which is the kingdom of God within us. 
 
 We must come to feel its working ; and still 
 we must wait for it with patience, till the Al- 
 mighty is pleased to rise up and meet us, and 
 wait upon us. Now, as individuals, let us en- 
 
87 
 
 deavour to do our particular part, in our own 
 houses and hearts : then the work will be done; 
 society will be brought together again, and be 
 bound by the cords of divine love. 
 
 If the soul is possessed of this love, there is 
 quietness. It would run like oil from vessel to 
 vessel ; and like that which was poured upon 
 the head of the great high priest. All would 
 feel its unction and its power. In order that we 
 come to be subject to its operations in ourselves, 
 we need not that any man teach us : " You 
 have an unction from the Holy One.^' To this 
 I would leave and recommend every soul, with 
 my own, as the only way to this happy experi- 
 ence. 
 
 There is a great work for parents and guar- 
 dians of children to perform, in bringing up their 
 offspring ; but how is it neglected, my friends ! I 
 address myself to all classes among you, who are 
 parents and guardians of children. I remember 
 when a light lad, up and down among my friends 
 and fellow creatures, how my soul has been 
 grieved, to see the conduct of parents toward 
 their children : and I have often thought what a 
 pity it was, that they were blessed with chil- 
 dren ; since they were leading them in such a 
 way, as would be more likely to prove their own 
 destruction, than to render them a benefit to 
 themselves or their friends. I have ever been 
 
88 
 
 of the belief that if we ^^ bring up a child in the 
 way he should go, when he is old he will not de- 
 part from it.'^ Oh ! that this might be the belief 
 of every parent and guardian present. But to ef- 
 fect this work upon our offspring, we must begin 
 by times ; — we must consider the education of 
 our dear children, next to the salvation of our 
 ow n souls ; yea, equal to it in all respects. Yea, 
 I fully believe, that if parents w^ould begin, as 
 soon as they discover a propensity for improve- 
 ment in the child, they might control and lead 
 them as they please ; and it is the duty of every 
 parent and guardian to begin in season. But 
 when shall we begin ? Before the child is six 
 months old: for I have no doubt, they are capa- 
 ble of receiving instruction before that time ; and 
 I verily believe, that a child learns more dur- 
 ing the first year of its life, than it learns during 
 any other year. 
 
 Did we begin with our children early, and 
 keep up our care constantly, our experience 
 would prove to us the correctness of that decla- 
 ration of the wise man, " train up a child in the 
 way he should go, and when he is old, he will 
 not depart from it.'^ He would become estab- 
 lished, and no temptations would turn him aside. 
 But alas, alas, for parents! — where is there one, 
 — I say, where is there one, who is thus concern- 
 ed to begin and travel on in this great work from 
 day to day. Although parents cannot always 
 
89 
 
 be with their children to attend them, and give 
 them right instruction, they should improve the 
 moments as they pass, when they are with them; 
 and when absent, our prayers would ascend to 
 the great Creator, that he would be over all, and 
 supply our place. He will hear the prayer of 
 the righteous, for the prayer of the righteous man 
 availeth much in his sight. 
 
 Here would be a reformation indeed ! — a re- 
 formation that would show itself by wonders 
 wrought upon the rising generation. Here we 
 should see those dear little children growing up 
 in the simplicity of truth, like the blessed Je- 
 sus, clothed in smiles, and free from crime. All 
 would be simple ; nothing of pollution or vain 
 desire, either in the children or the parents. If 
 the parents were right, every little vanity would 
 be banished, and the little ones would be brought 
 along in the simplicity; and the way of the 
 cross w^ould become pleasant. The cross would 
 become a crown, and they would love the cross, 
 because they would begin to feel the loving 
 kindness of a gracious God, spread over and 
 mollifying their little minds. Because, as chil- 
 dren live in the divine fear, and as we correct 
 them under the power of his love, it reaches 
 their tender minds. I know what 1 say, my 
 dear friends : and. Oh ! parents ! parents ! why 
 are you so fax behind hand? Why are you so 
 
 M 
 
slothful and negligent in this great and necessa- 
 ry concern ? 
 
 And although your parents have neglected 
 their duty towards you, my young friends, — and 
 a gi'eat many of you know this, — yet you know 
 the liberties you take, and some of you know 
 how many liberties you want to take, and that 
 by continuing to urge your parents you weary 
 them out ; and you know they neglect their du- 
 ty. But remember that your parents, although 
 they must answer for their oAvn neglect and mis- 
 conduct, will not have to answer for your obsti- 
 nacy and unwillingness to comply with their ad- 
 vice. 
 
 If you will reason with yourselves, and con- 
 sult your own understandings, and the light of 
 truth in your own consciences, you will be 
 shown the folly of gratifying the carnal mind. 
 '^ For all that is in the world, the lust of the 
 fleish, the lust of the eyes, and the pride of life, 
 is not of the Father, but is of the world." They 
 all come from the hearts of evil and Avicked 
 men. 
 
 Dearly beloved young people, Avho have got 
 out of the control of your parents^ and are no 
 longer subject to their government, look well to 
 your present state; remember the example of 
 your blessed pattern ; and remember that the 
 children of the Lord are taught of the Lord, 
 and in righteousness are they established. "1 
 
91 
 
 beseech you, therefore, brethren, by the mercies 
 of God, that ye present your bodies a living sa- 
 crifice, holy, acceptable unto Grod ; which is your 
 reasonable service : and be not conformed to this 
 world ; but be ye transformed by the renewing of 
 your mind, that ye may prove what is that good, 
 and acceptable, and perfect will of God.'^ 
 
SERMON V. 
 
 D£LIVERED AT FRIENDS' MEETING-HOUSE, GERMANTOWN, 
 IN PHILADELPHIA COUNTY, ON FIRST DAY MORNING, 5tH 
 OF TWELFTH MONTH, 1824. 
 
 My mind has been led, since sitting in tliis 
 meeting, to renew the ancient call formerly com- 
 municated to the Lord's people : — and who are 
 the Lord's people ? Why, they are all those of 
 every nation, kindred, tongue, and people; and of 
 every sect and profession, who are honestly and 
 sincerely engaged to seek the Lord ; to seek af- 
 ter a true knowledge of God and his truth. 
 These, in all ages, are those comprehended in 
 the expression, the Lord's people ; and the 
 knowledge of God and his truth is no where 
 else revealed, but in the spirits and souls of the 
 children of men. It can only be revealed in- 
 wardly by his spirit : for nothing else ever did, 
 and nothing else ever can, reveal a true and sav- 
 ing knowledge of God to the children of men, 
 but his own blessed spirit. The letter never did, 
 and never can, reveal God and his truth, to a 
 rational soul. Therefore, it is clear and obvi- 
 ous, that the declaration is true, that " the letter 
 killeth, but the spirit giveth life." Yea, " the 
 natural man receiveth not the things of the spi« 
 
93 
 
 rit of God ; for they are spiritually discerned/^ 
 and only spiritually discerned, I add. 
 
 The call was on this wise delivered: "Come out 
 of Babylon, my people, that ye be not partakers 
 with her, in her sins, lest ye be partakers also of 
 her plagues." What is this Babylon, they were 
 called out of? No doubt this was expressed by 
 way of simile, in allusion to the great and pom- 
 pous city in former ages, built by the great 
 king Nebuchadnezzar, who boasted in the great- 
 ness of his works, saying, " Is not this gi*eat Ba-. 
 bylon, which I have built by the might of my 
 power, and for the glory of my majesty?'^ Now 
 that mighty Babylon has long since passed away; 
 but there is a mystery Babylon which the apostle 
 declared he was led to see. And he beheld her 
 in all her works and merchandize, wliicli con- 
 sisted in all the varieties that the imasriuation 
 could fancy, in every thing upon the earth; 
 '* gold and silver, and precious stones, and pearls, 
 and fine linen, and purple, and scarlet, and 
 beasts, and slaves, and the souls of men.'' Now 
 mystery Babylon is fallen Christendom : it makes 
 the mystery Babylon, which the apostle beheld. 
 And how was it built, and by what was it built? 
 Anti-christ is the founder of it ; and those wh© 
 are deceived by his transformations, are his 
 workmen. We read he has transformed him- 
 self into an angel of light; and would, if it 
 were possible, deceive the very elect. But this 
 is impossible; for all those who elect God, 
 
94 
 
 in the way that I have mentioned, by sin- 
 cerely and honestly seeking God and his truth ; 
 they have elected him for their portion, and if 
 they have so elected him, he has elected them for 
 his children. This makes up all of God's elect ; 
 and these are they, whom anti-christ, with all 
 his transformations, cannot deceive. They are 
 built upon a foundation against which the gates 
 of hell can never prevail. But let us a little 
 examine, my friends, into the state of this mys- 
 .tery Babylon, which has grown to such great 
 importance in the earth. Her reign was never 
 gi-eater than at the present day ;— her merchan- 
 dize was never more general than at this time. 
 Who are these merchants of Babylon? They 
 are those who profess to be apostles, but are not ; 
 those who set up their own will, their own pow- 
 er, their own knowledge, their own wisdom, in 
 direct opposition to the wisdom and power of 
 God, which is only revealed to the children of 
 men, by his blessed spirit in their souls ; — those 
 who have acted according to their own spirits, 
 and have, under the deceivings of anti-christ, set 
 about to build up a church to Christ and God. 
 But it is altogether a counterfeit ; because it is 
 built up in the wisdom of men, and in the letter, 
 which is their guide. This never did, never 
 will, and never can, reveal a saving knowledge 
 of G od to the children of men ; — it killeth and 
 bringeth death to the soul, when it is depended 
 
95 
 
 upon — when it is made the principle thing. And 
 how was it with the ancient city of Bahylon? It 
 was built of the best external materials ; for the 
 king had all at his command. 
 
 How is this mystery Babylon built? It is 
 built of the best external materials ; the best of 
 all letter that ever was written on earth, and af- 
 ter all, it is nothing but letter. It is that which 
 the wisdom of man has devised, and wiiich he 
 can work in for the sake of his own aggran- 
 dizement. They are striving to build up some- 
 thing like the great city formerly ; that they who 
 build it may have something to boast of. Is not 
 this great Babylon, that we have built, by our 
 own wisdom and by our own power ? These ma- 
 terials they have at their own command ; the 
 letter of the scriptures, from which they can take 
 every thing that is suitable for the deceivings of 
 anti-christ, to deceive tlie people. Now it is out 
 of this Babylon, that the Lord's children are 
 called to "come out;'' — out of these mixtures, that 
 are built up in the wisdom of science, and the 
 contrivance of the creature ; for they are all de- 
 ceptions and deceit. They are made use of to 
 enslave and make merchandise of the souls of 
 the children of men; and to make merchandise 
 of the good works of those that have gone before 
 them. The same apostle declared in former 
 days, that a certain portion of men should rise up 
 and turn away from the faith — the true faith— 
 
and this divine teacher, the spirit of God in their 
 own hearts ; and with feigned words they shall 
 make merchandise of you. 
 
 Who are these, my friends ? 1 am willing to 
 show you my view, as a witness at this seasou. 
 
 Those that do these things ; and all the host 
 of them, that are made up of those that preach 
 for hire and divine for money ; such as the apos- 
 tle formerly cried out against — the Lord's peo- 
 ple in former ages. These are the ones who are 
 building up this spiritual Babylon, by w hich the 
 nations are deceived and brought under subjec- 
 tion. They are reduced by their power to obey 
 all these, who have not come to the disposition 
 and condition that I have explained, sincerely 
 and honestly to seek a knowledge of the true 
 God inwardly revealed by his spirit and truth; 
 and which never has been revealed, only by his 
 spirit, in any age of the world. Now it is to 
 such that I call, to come out of this mystery 
 Babylon, to partake not of her sins, lest they 
 also partake of her plagues and fall. Although 
 the time may seem long, yet her time will come, 
 and great w ill be the fall of Babylon. When 
 the Lord shall arise to shake terribly the earth; 
 and not only the earth, but the heavens also : as 
 the apostle declared he would do. And is he 
 not now rising up to bring about the truth of 
 that declaration. What are the abominations in 
 the sight of God, on this earth ? Every religious 
 
97 
 
 performance which does not arise from the imme- 
 diate workings of his spirit and power. For every 
 thing of man's building, in religion ; every step 
 that he takes in his own wisdom, is foolishness, 
 and an abomination in the sight of heaven. There- 
 fore this is the Babylon, the mother of harlots ; and 
 thus they are harloted from Grod their creator, and 
 from the teachings of his own blessed spirit in 
 their souls ; and thus are they harlots to God. 
 All their works are an abomination in the sight 
 of God. And how plain it is, my friends ; we 
 want neither men nor books to explain it, if we 
 exercise our own understanding. From what 
 we know and discover, we are sure, that if it is 
 not of the spirit of God it must be the opposite; 
 as there are but two spirits, the spirit of truth 
 and the spirit of error. And what is this spirit 
 of error? It is the spirit of man; that spirit 
 which has assumed wisdom and power, in op- 
 position to the leadings and commands of the 
 spirit of God in his own soul. Here is that an- 
 tichrist upon which all that Babylon's lustre 
 and greatness is built.^ It is built up by men 
 assuming to themselves the power to do the 
 work of God in their own way and wisdom, by 
 the mere help of the letter. See how plain and 
 how clear it is. 
 
 What are all tliese seminaries of learning, to 
 instruct men to be gospel ministers, but the works 
 of foolish creatures ; what but the work and as- 
 
sumption of the creature man, to do the work of 
 Grod, in his own way and pleasure? Is it not so; 
 is it not all of his own choice ; is it not all for his 
 own aggrandizement ? I say, is it not all for his 
 own honour ? If it is not plain to every one, it 
 is because they are so blind they will not see. 
 Therefore, I say, the call is to every one of the 
 Lord^s people and children, among the various 
 sects and societies of men, to come out of Baby- 
 lon. Come out of Babylon, all ye that feel a 
 love to God ; who are wearied with your sins ; 
 who are wearied with this outside work, that 
 gives no satisfaction to your immortal spirits; that 
 gives no assurance that you are saved of the Lord 
 and prepared for his kingdom. All you who are 
 sin- sick, w ho have entered into a sincere engage- 
 ^' ment to seek a knowledge, a saving knowledge of 
 God and of his truth ; to you I call, to come out 
 of Babylon. Come out of all these mixtures, all 
 these contrivances of creatures in their own fallen 
 wisdom, assuming to themselves the honour of 
 being called the people of God. Here the man 
 of sin is displayed ; here he is manifested as the 
 apostle declared. He saw that there would be 
 a falling away from the truth, the spirit, and the 
 life; that the man of sin and son of perdition 
 would be revealed. It is he that has taken 
 the seat of God in the heart, and exalted himself 
 above all that is called God and worshipped. 
 Now look at these religious works, or pretend » 
 
99 
 
 ed religious works, in Christendom ; see how 
 men have assumed the seat and place of Grod. 
 They have undertaken in their own worldly 
 wisdom, by the help of the letter that killeth, 
 not only to qualify gospel ministers, and to send 
 them forth, to preach the gospel, but they have 
 ordained them as such: and yet you see, my 
 friends, that all their works stand in direct op- 
 position to the requisitions of the gospel. It was 
 not to be set up by men; there was not to be a 
 reward given for preaching the gospel, for freely 
 was it given. Many are disposed to gettheir living 
 out of it, by making merchandise of the writings 
 of holy men of old. Now come out of these 
 things, — ^these abominations; for this great mys- 
 tery Babylon must come down. The Lord Al- 
 mighty has determined its fall ; that so the Lord 
 may deliver his captive children from its deadly 
 power. Let us throw away our prejudices, and 
 let us try to rise above the traditions that we 
 have been brought up in ; for none of these will 
 save us. All the education that we have received 
 from men, from our fathers and mothers, and 
 from the teachings of men, unless we come to 
 know the truth for ourselves, will be a burthen 
 on us. It will keep us in captivity and bondage: 
 for what is the letter? It is that which man com- 
 municates. It is but an effect ; it is not the cause. 
 All that the effect can do, is to lead us, if we are 
 wisely engaged, up to the great first cause ; and 
 
iUU 
 
 then we are done with the eft'cct^ for it can do no 
 more. It cannot carry us forward in the great 
 work of salvation ; it can merely point us to the 
 great first cause. Therefore it is, that if we rest 
 in the efl'ect, death is our portion ; for let it come 
 from what source it may, — let the source be what 
 it may, it is no difference, for the effect cannot be 
 the cause. But the effect must always rest upon 
 its cause, and therefore it is, that we are recom- 
 mended, by all the wise and the good in all ages, 
 to gather inward to the spirit; to prefer the 
 spirit; to know tliat nothing which is written 
 can teach us aright, but the spirit of God. I 
 say all letter written under the influence of God, 
 points us back to the place from whence it came; 
 and this is all, because as the letter never could 
 be written, without the Spirit which stands above 
 it, the great first cause of all wisdom and know- 
 ledge; therefore, unless by the letter we are 
 gathered to the spirit we cannot use the letter 
 aright. For it is the effect ; and when we face 
 the letter we turn our backs upon the cause, just 
 as a man turns his back upon the sun, to see his 
 own shadow. If we would see the sun, we 
 must lose sight of the shadow. 
 
 My friends, we are all, individually, called to 
 come away from the shadow, and depend on the 
 substance. I was led to renew this call, as an in- 
 strument ; but I recommend you to a higher pow- 
 er and a more excellent call, manifested in the se 
 
101 
 
 cret of every heart ; for the call has gone forth to 
 the ends of the earth : all have heard but all have 
 not obeyed. The truth has gone forth ; and the 
 gospel is preached to every rational creature un- 
 der heaven. I say the true gospel is preached 
 unto every soul under heaven, and it ever has 
 been so, since the fall of man. It has been 
 preached by God himself in the secrets of our 
 hearts. Therefore, those who have never seen 
 any written testimony of it ; they have it as cer- 
 tainly as we have it ; and, in proportion as they 
 improve upon it, they come to know God for 
 themselves, and his truth. Then wherein are 
 we better, than they who have not the letter ? 
 We are no better at all, unless we improve our 
 privileges as fully as those do who have not the 
 letter. For as the letter written by inspired men 
 of God, will revive the quickening influence of 
 the w ord within our souls ; he has called us to 
 come away from the world, and the things that 
 are in the world ; from all its glories and honours. 
 Let us remember our gracious pattern, how he 
 was tempted and tried with the glories and ho- 
 nours of the world, both as they related to religion, 
 and to the glories of the outward world. So are 
 we'also tempted and tried as he was, by the glo- 
 ries, the pleasures and riches of the external 
 world. 
 
 And how are we to get along? We cannot 
 get along unless we make the choice that our 
 blessed pattern did; to have no will of our own. 
 
iU^ 
 
 Me said, '^I came not to do mine oAvii will; but 
 l!»e will of him that sent me ; and to finish his 
 work.'^ We have all been placed in this state of 
 probation — for this end have we all come into 
 the world, and for no other end, as relates to God 
 onr Creator and to our own soul's true interest and 
 joy. Therefore every thing that grows up and 
 stands upon man's judgment, independent of 
 God's w ill, is an abomination in the sight of God ; 
 and one of the greatest of sins. So that all we want 
 is, to com'e back to the Spirit, to that inward law of 
 God, the light and covenant which God made with 
 his creature man in the beginning. He made a 
 covciliant of light and life with him. And what 
 was it ? when he placed him in that place allotted 
 him, and opened access to him, he communed 
 with him face to face. What was this covenant? 
 It was this, — thou shalt obey my voice, and live. 
 He gave him great liberty in relation to all other 
 creatures of the earth, but he reserved to himself 
 this rightful prerogative ; that man should not 
 take upon himself to know good and evil ; be- 
 cause if he took to himself that power he would 
 rise up to an equality with his maker, and turn 
 from him, as having no need of him. This was 
 a prerogative, that God Almighty reserved from 
 the beginning ; and this is his rightful preroga- 
 tive, which he is calling on us to come back and 
 surrender up to the God of our salvation. He 
 requires nothing else, my friends ; there is no- 
 
103 
 
 thing else wanting, to reconcile us to God, but a 
 sacrifice of our own wills ; a crucifixion of the 
 old man with his deeds. This we must come 
 and be willing to do. We must let the fire of 
 his word burn up all the combustible matter in 
 us, which has grown up in our own devices, re- 
 specting matters of religion. Every thing that man 
 has invented must be cast into the fire and burnt 
 up. And, Oh ! that we might come to see the time 
 when we shall hear it exclaimed, " Babylon is 
 fallen, Babylon is fallen, is fallen.'' Here we 
 should all come to find that the work of salva- 
 tion is an individual work. It is a work, my 
 friends, which cannot be done by another ; for 
 it must be done under the leading and direction 
 of the spirit of God. We must all be brought 
 down into submission and continual obedience ; 
 and be willing to gather back into the condition 
 of our great pattern, and to say to the Lord Al- 
 mighty, as the prodigal said to his father, " Fa- 
 ther, I have sinned against Heaven and in thy 
 sight ; and am no more worthy to be called thy 
 son.'' Now, although we have sinned, and liv- 
 ed in the gratification of our own will and car- 
 nal desires, yet if we call on the Lord in humi 
 liation, in sorrow and distress, he will hear and be 
 gracious to us. Let us then be willing to say, Gra 
 cious God, pardon my transgressions, and I will 
 surrender up myself to thy holy will and dis- 
 posal. Let me be the clay and thou the potter : 
 
1U4 
 
 make me what tliou wouldst have me to be. 
 — This is the condition we must all come down 
 to ; it is the sacrifice of atonement that we must 
 all make to God Almighty. We have all slain 
 the lamb in our souls; — we have stifled and 
 smothered the gift of God, and destroyed it as 
 it respects ourselves, although we could not hurt 
 it otherwise. We are dead by our transgressions ; 
 and the Lord is calling us to come out of Baby- 
 lon, and all dependance upon external things ; 
 come out of all ordinances, ceremonies, prayers, 
 and whatever stands in the invention of the crea- 
 ture. They are an abomination in the sight of 
 God. 
 
 Have we not just cause to believe this to be 
 true ? No one knows God, but the spirit of God ; 
 then, can man set about it and pray when he 
 pleases, and put it in his own letter ? Can he 
 bring his offerings in his own time ? No, my 
 Mends, no man can be taught to preach the gos- 
 pel : — no one ever was taught, or ever will be 
 taught, to know the real will of God, by the let- 
 ter. Nothing can teach it but his own blessed 
 spirit. For the truth of this assertion, we have 
 not only the testimony of the holy men of old, 
 but we have a still greater evidence in ourselves. 
 By merely turning to the light within us, we 
 have a clearer evidence than all the books in the 
 world can ever give us. For there is nothing 
 but the spirit of God, that can teach us the things 
 of God. 
 
105 
 
 What is it, that makes us to rejoice before 
 God ? Is it any thing that we read in books ? 
 No, it is the evidence in ourselves, of the molli- 
 fying spirit of his love, when we turn our atten- 
 tion to him and obey him. 
 
 We have an evidence above all other evi- 
 dence. There is nothing in earth or in heaven, 
 which can give us so clear an evidence. On the 
 contrary ; is there any thing in the book, or in 
 all books, that can convince us of sin as he does 
 by his spirit ? What is it that makes us feel guil- 
 ty, when we know that we have gone contrary 
 to the light and truth of God in our own souls? 
 Is it not the evidence we have in ourselves that 
 brings guilt ? Is it in the book ? No, but we feel 
 it immediately from God. We do not feel it 
 from the book or the laws of men, in relation to 
 the things of God. We feel it from the moving 
 and operation of his light in our own souls ; 
 which brings its own evidence, and condemns us. 
 Thus we are compelled to plead guilty ; for in 
 his presence we dare not do otherwise. It is 
 because we know we have turned away from his 
 commands : and it is not the book which taught 
 us to know it ? It is something not to be found 
 written in all the books in the world. 
 
 I have felt the experience of this myself. I 
 have felt myself accused, and my soul convict- 
 ed, when all the books in the world would not 
 have disturbed me. Here the light tliat was 
 
106 
 
 struck up iu my soul, gave me a clear evidence 
 of my case ; and many times in things which 
 tije laws and customs of man would have justi- 
 fied as riglit. But this divine light, told me it 
 was sinful in the sight of God, notwithstanding 
 all the books left me without condemnation. 
 The divine light opened to my view the impro- 
 priety of it ; for I was impeached and bound to 
 plead guilty, when I had done that which the 
 light showed me, was not consistent with the 
 will of a gracious God. 
 
 Has not this been your case, my friends? 1 
 apprehend it must have been the case, more or 
 less, with you all ; unless you have been very 
 unmindful ; unless you have been careless and 
 indifferent about truth and error; and unless 
 you have given up, to pursue your own desires, 
 whether right or wrong ; — unless you have be- 
 come callous before God, and your light has 
 been turned into darkness. 
 
 See the command of the blessed Jesus to his 
 disciples, when he sent them forth. They were 
 to go without purse or scrip; without asking 
 any thing from man, but depending on God Al« 
 mighty for ability in what to say. They were 
 not to meditate upon what to say. Now we see 
 that all man-made ministers, are all the minis- 
 ters of Babylon — are direct antipodes to this doc- 
 trine. They stand as antipodes, in direct oppo- 
 sition to God and his law. They preach for hire 
 
107 
 
 and divine for money; but not one step will 
 they take;, to do the least thing, unless they are 
 to be rewarded by some pecuniary means, or 
 worldly honour from man. Hence they all stand 
 in direct opposition to the light ; and we see it in 
 the clear light of day, that these are the ones who 
 make up this mystery Babylon. And it is out 
 of this Babylon, I call you to " come out" — to 
 come away, and be not partakers with her in 
 her sins, lest ye also partake of her plagues. 
 For her sins are exalted to Heaven ; — the Lord 
 has beheld, and will reward her according to 
 her works ; according to what she has done, in 
 oppressing and deceiving others. This is mys- 
 tery Babylon, the mother of harlots ; and abo- 
 minations of the earth. And are they not unit- 
 ed, in all the cruelties and bloodshed, and en- 
 slaving their fellow creatures ; and thus going 
 on, hand in hand, in direct opposition to God— 
 and his law and will concerning us. How this 
 oppression yet prevails within the borders of this 
 mystery Babylon. 
 
 It is high time that all the Lord's children 
 should come out, and take a stand against these 
 enormities. Now there can be but two parties 
 in the business, the Lord's children, and the 
 children of men. The children of men are those 
 who move on in their own wisdom and invention : 
 decide for themselves, and pay no regard to the 
 law of Grod, written in their own hearts. They 
 
108 
 
 build up systems and societies, and make a gteat 
 show, under a pretence of doing the Lord's 
 work, when, alas ! he has not called them, nor 
 sent them, nor inspired them with his love or light 
 in the work. They have taken up in their own 
 wisdom and understanding, those things which 
 men can use at then- pleasure, the letter. Thus 
 they can turn it every way, and fashion it to suit 
 every building, according to their own minds and 
 imaginations; and, therefore, they build up a 
 great many systems which differ in their out- 
 ward appearance, but they are all under " the 
 great king of the locusts," which the apostle 
 saw come '' up out of the bottomless pit ; and 
 which had power to hurt men." 
 
 Oh, my friends, my mind is led, by gospel 
 love, to speak the truth in plainness. The time 
 has come when we must no longer tamper with 
 one another; for God calls for the truth, and 
 that every man should speak the truth to his 
 neighbour, without feigned words : that so we 
 may become helpers in the great work of our 
 soul's salvation, by encouraging one another in 
 all things, without fear, and without favour of 
 men. As this comes to be our happy experience, 
 we shall be able to cast out all fear of man: and 
 how wonderfully this fear prevails. How few 
 are there, among those who profess even to be 
 men of understanding and capacity, who are not 
 afraid of man? They dare not acknowledge the 
 
109 
 
 plainest truths, for fear of one another. What 
 servants can these be to the Almighty? They 
 are poor servants. Oh! turn inward to the grace 
 of God in the heart; and be willing to come like 
 humble Mary, formerly, when under the outward 
 dispensation, and have but one teacher, as she 
 had. She had but one teacher, Jesus, in the 
 outward, and she was willing to sit down in si- 
 lence at his feet, and wait to hear the gracious 
 words of his mouth. See how Christ communed 
 with his disciples, when he was about to leave 
 them. He showed them the necessity of this 
 humiliated state. He told them to wait at Je- 
 rusalem, to sit down in a state of nothingness 
 and self-abasement ; and not stir nor to do any 
 thing, to proclaim him, or bear witness of his 
 name, till the Holy Ghost should descend upon 
 them. He said " tarry at Jerusalem, until ye be 
 endued with power from on high." He did not 
 tell them the time nor the season, for he knew 
 it not ; the times and seasons were in the Fa 
 ther's hands, and the Son knew it not. 
 
 Here now as they had lost their outward 
 teacher, whom they depended upon, they could 
 do nothing. Here they learnt self-abasement ; 
 here they learnt humiliation of soul, in this de- 
 based state ; while they sat waiting and looking 
 for the promise of the Father, which he had de- 
 clared should be manifested to them. Here their 
 minds were brought into a preparation to receive 
 
110 
 
 him. And so they did receive him, and line^v 
 him to come with power. So it will be with 
 every one of us, and it is necessary for us, in- 
 dividually, to be brought into the same state of 
 abasement, and there wait for the Comforter to 
 come : to hear the voice of the true shepherd in 
 our own hearts. 
 
 Oh! had not our first parent deviated; would 
 not the Lord have led him up in due time to the 
 knowledge of science? Yes : for he had placed 
 in him a desire for knowledge ; and had he not 
 gone beyond the bounds prescribed, but waited 
 under the divine manifestation, he would have 
 gradually, opened to him a knowledge of good 
 and evil, and it would not have been death to him. 
 But when he chose to take it for himself, and to 
 turn aAvay from his supreme director ; then he 
 slew the lamb in his own soul ; '' the lamb slain 
 from the foundation of the world." It was slain 
 by our first parents ; and has been slain by every 
 one of us since, by our sins. This was the true 
 light of Grod in the soul. By turning from it, it 
 becomes dead to us, and we dead to it. And 
 hence the command was verified and fulfilled : 
 •^ In the day thou eatest thereof," or presumest 
 to be as God, to know good and evil, ^^thou 
 shalt surely die." And we do so now ; there- 
 fore so long as we pursue our own will and our 
 o^\Ti way, death and darkness is our portion 
 continually. 
 
Ill 
 
 Man knows nothing of the things of God as 
 he ought to know them ; therefore, my friends, 
 be persuaded and entreated to turn about and 
 remember the ^^ father's house where there is 
 bread enough and to spare.'' And are there not 
 those* present, whose souls are hungering after 
 righteousness ; but who are running about after 
 the lo heres, and lo theres, that are up and down 
 in the earth ? Oh, my friends, run no longer 
 after the lo heres, and lo theres. Your Saviour 
 is within you, he is not without you, he never 
 can be found without ; he is not to be known 
 except in your own souls. Nothing but the im- 
 mortal soul of man is a recipient for the power 
 and the spirit of God ; — nothing else can receive 
 the word of God. It must be immediate, and 
 will be so to every one that seeks aright and 
 turns inward. We must have patience and not 
 do as our first parents did. It will not do to 
 set ourselves to work as Saul did, — and what a 
 curse he brought upon himself. And so it will 
 be with us, my friends, if we set about any reli- 
 gious matter in our own will ; it will be a curse 
 to us. ' 
 
 Let us wait and be humble ; for it is the hum- 
 ble that he teaches his ways, and guides in the 
 path of righteousness. Let us be like those that 
 are poor in spirit. '' Blessed are the poor in spi- 
 rit: for theirs is the kingdom of heaven. Blessed 
 are they that mourn : for they shall be comfort- 
 
112 
 
 ed. Blessed are the meek : for they shall in- 
 herit the earth. Blessed are they which do hun 
 ger and thirst after righteousness : for they shall 
 be filled.'' 
 
 Here we see where the blessing rests. It is 
 not upon the active professor : it is not upon the 
 man and the woman that can go to the altar at 
 any time they please, and do as they please ; 
 and turn away into the world, and gratify their 
 selfish desires, by aggrandizing the creature, to 
 be seen of men. 
 
 Oh! that 1 could persuade you, to give up all 
 your old religion, that stands in the letter. I 
 make no distinction ; for all religions that stand 
 in the letter are alike ; for the letter killeth. Give 
 all up, and come down into that situation, in 
 which Jesus left his disciples. Nothwithstand- 
 ina; all that lie had done for them ; and all the 
 miracles he had wrought among them, he told 
 them, they must come to an end of it. " It is 
 expedient for you, that I go away: for if I go 
 not away, the Comforter will not come unto you ; 
 but if I depart 1 will send him unto you." 
 
 All must go away. We must no longer look 
 to the letter, let it come from what source it may ; 
 it is no difference. He directed them to wait 
 for the spirit. " I will pray the Father, and he 
 will send you another Comforter f another than 
 the letter, and different from any that you ever 
 heard verbally from me, or from men ; for it is 
 
113 
 
 all but letter ; — all that can come to you through 
 your external senses. But the Avill of Grod ma- 
 nifested within us, never can come through 
 the external senses, it must come through the 
 spiritual senses : and then it will quicken the 
 soul, open the blind eye and deaf ear of the 
 soul, so that it can see and hear the things of 
 God clearly. The time has come, I believe, when 
 it is necessary to give up all our old foundations, 
 and suffer them, my friends, to pass under judg- 
 ment,— that judgment may pass upon all, and 
 that his truth may be revealed. '^ It is expedi- 
 ent that I go away : for if I go not away, the 
 Comforter will not come ; but if I go away, I 
 will pray the Father, and he will send another 
 Comforter.'' Another in what respect ? A spir- 
 itual one, disencumbered with any thing corpo- 
 ral ; — entirely spiritual and nothing else. Why? 
 Because the soul of man is purely spiritual ; and 
 nothing can have communion with the Father, 
 but that which is a spiritual, an immortal soul. 
 Every thing, then, derived from the letter, must 
 come through the external senses, and can only 
 answer for the outward creature : but when the 
 spiritual senses are quickened by the coming in 
 of the spmt of Grod, and the shining of his 
 light upon the soul, it opens a renewed inter- 
 course with liis creature man, as he did witli our 
 first parents in tlie beginning, in Eden's garden. 
 What is Eden's garden, my friends ? It is * 
 
114 
 
 the place where the Lord God is pleased to 
 commune with his creatures face to face^ and no 
 wliere else : it is every w here^ w here God is. 
 It was undoubtedly the design of Heaven, that 
 man should never transgress ; but always be con- 
 versant with his Creator in spirit. For there is 
 no conversing with God Almighty, but in the 
 spirit. Here our first parents held holy com- 
 mune with him, w^hile they were faithful and 
 obedient. But we have all turned aside as they 
 did. For we discover that w hen the Lord im- 
 peached them, and brought them to conviction, no 
 doubt he granted them repentance ; and we read 
 that he clothed them with '' coats of skins to co- 
 ver their nakedness." And what was this na- 
 kedness ? You do not suppose ignorantly it was 
 the animal body that was naked ? No, it was 
 the nakedness of the soul, that they knew they 
 could not hide from the All seeing eye. It was 
 the soul that w as open and naked ; for what can 
 transgress against God, except it be the soul ? 
 This poor animal body cannot commit sin 
 against God, nor was it ever to do a good act 
 of itself. It is not in bones to think, or flesh 
 to reason ; — it is the soul only that can have 
 communion with God ; because that communion 
 can only be spiritual. These coats of skin that 
 he covered them with, are emblems of a more 
 durable covering ; and he clothed them again 
 with his holy spirit. Here now is encourage- 
 ment for every one : for although we have abun- 
 
115 
 
 dantly exceeded them in transgressions ;— 
 though they were guilty of but one transgression, 
 and we have been guilty often thousand ; yet his 
 arms are open to receive us, if we will come out 
 of Babylon. I say, if we will only come out of 
 Babylon, he will receive us ; he will show us our 
 transgressions and make us sensible of our sins; 
 and if we will only turn about and cease to do 
 evil, under the leading of his blessed spirit, re- 
 lieve the oppressed, and plead for the widow^ 
 then see how he would lead us along. Then, 
 and not until then, will he reason with us face 
 to face. " 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. If ye 
 be willing and obedient, ye shall eat the good of 
 the land ;'' but if you do not, the contrary will be 
 your portion. Then he would clothe us with 
 coats of skin again,-^with his holy spirit ; and 
 we should joy in the God of our salvation. 
 
 Oh ! be engaged, my dearly beloved friends ; 
 my dearly beloved young people, remember 
 your Creator in the days of your youth ; for now is 
 the best time to serve the Lord. He has not made 
 us to serve and please ourselves ; but we are 
 made to serve and please God ; — ^to glorify God 
 and enjoy him forever. Therefore, every thing 
 you do, must all be for this blessed end ; whe- 
 ther in eating, in drinking, or in putting on ap- 
 parel. You must be so under his direction as to 
 
116 
 
 demean yourselves ri^^btly in all these things : 
 for God loveth righteousness, but hatetli iniquity. 
 13ut if we come up as his beloved sou was said to 
 come up, we shall be blessed likewise. There- 
 fore, as God anointed him with the oil of glad- 
 ness, so he will do for you, my dear young 
 friends : were you concerned to walk in the path 
 of rectitude, love righteousness, and hunger and 
 thirst after it, waiting upon the Lord to direct ; 
 then it would be, tliat his fear would so dwell 
 in your hearts, that you would be afraid to eat or 
 to drink, or to do any thing, in your own will. 
 You would wait in all things, to know the will 
 of your Heavenly Father ; so in all things, like 
 our blessed pattern, you could say, I find I 
 am not here to do mine own will, but the will of 
 him that sent me, and to finish his work. 
 
 Oh ! may your souls be won to God for 
 ever hereafter; for he stands ready to bless you : 
 he cannot be a partial God. I can look back to 
 my childhood, and see his mercy and kindness 
 toward me. How it often softened my heart and 
 clothed me with feelings of love. 1 knew not 
 from whence it came, but it caused me to look 
 up and love him. When I transgressed, I was 
 ready to reprove and impeach myself for my fol- 
 ly. My pillow was often wet with my tears, 
 when I was very young. 
 
 So he will do for you, if you will come unto 
 him, for he is a God of equity and truth ; — he 
 cannot be partial to the children of men. And 
 
117 
 
 therefore, lie is 'willing to come, and be your 
 Comforter ; to turn the hearts of the children to 
 the fathers ; to make ready a people prepared 
 for himself. This he is doing now, and has 
 been doing in all ages of the world. He wills 
 not the death of any one, but that all should re- 
 turn, repent, and live. Oh ! that we might all 
 believe this doctrine, and never give heed to thai 
 diabolical doctrine of predestination : that God 
 has elected a certain portion to eternal life, and 
 a much greater class of his children to suffer 
 eternal punishment. How abhorrent to every 
 rational soul, to suffer the thought to pass, or 
 listen to the doctrine as believing it in any de- 
 gree. No, he has placed us here for a great and 
 glorious purpose ; and endowed us with under- 
 standing hearts ; and he has given us a portion 
 of power, whereby, being free agents, we may 
 elect for ourselves. Otherwise we could never 
 rise to that glorified state, to make us fit to be 
 communicants with him in the celestial regions. 
 He has given us power to make our own elec- 
 tion; and none are elected of God, who do not 
 elect the Lord for their portion, and the God of 
 Jacob for the lot of their inheritance. Those 
 who elect him are his elect, and none others : 
 and these elect will show forth that they are the 
 elect by their works; for ^^by their fruits ye 
 shall know them." Those who elect the Lord 
 for their portion, will show it by their works : 
 
118 
 
 for they will be filled with love and charity for 
 their fellow creatures, without hypocrisy. No- 
 thing else can give a proof of our christian pro- 
 gress, but our works of righteousness. We all 
 have an example to walk by. We that have the 
 privilege of reading the example of the blessed 
 Jesus. He began his Avork of righteousness in 
 his childhood ; and so we ought to do. For we 
 read that he grew in stature, and in favour with 
 God and man, and the grace of God was upon 
 1dm ; and it was this grace that led him to sub- 
 mit to his Father's w ill. Did we according to 
 our measure begin in our childhood ; and were 
 we as attentively engaged, it would lead us in 
 the same way ; and because we are not, his ex- 
 ample condemns us. 
 
 He showed by his own walk that he did his 
 Father's will in all things; and so ought we to 
 follow his example. So it becomes our absolute 
 duty, to attend to the light of the spirit as mani- 
 fested to us ; and when we do this, if we feel 
 guilty, we know that we have transgressed 
 against his holy will : for nothing but an absolute 
 knowledge of this, could make a rational crea 
 ture feel guilty. The very moment we feel 
 guilty, we acknowledge in the sight of heaven 
 that we have transgressed, against God's holy 
 law. Oh! my friends, that we might learn by 
 the things that we suffer. We must come into his 
 image in righteousness ; for nothing else can Intro- 
 
119 
 
 duce us into the kingdom of heaven, but to come 
 into the image of Jesus ; into his righteousness 
 and faitlifulness to his heavenly Father. Here 
 we may follow him ; and even those who have 
 never heard the name of the gospel ; nay, every 
 creature under heaven, of every nation, has 
 a witness in themselves. There they know what 
 the mind of the Great Spirit is ; there they know 
 the mind of Jehovah, by whatever name he may 
 be called. They can all come home to the wit- 
 ness of God in their own souls ; — there they feel 
 all their condemnation. We have a gracious 
 God to do with ; who is able to give all that is 
 necessary. If the Scriptures were absolutely 
 necessary, he had power to communicate them 
 to all the nations of the earth. For he has his 
 %vay as a path in the clouds ; he knows how to 
 deal out to all his rational children. But they 
 were not necessary; and perhaps not suited to 
 any other people than they to whom they were 
 written. Is it to be supposed that he has neglect- 
 ed any nation ? Can we suppose that he has 
 forgotten the rest of the nations of the earth ? No, 
 he has dispensed a suitable law, to answer every 
 purpose, as completely as the law to the Israel- 
 ites answered for them ; for otherwise he is a 
 partial God. But he is not partial ; for, to every 
 nation he deals in his own way, according to his 
 own loving kindness ; and these, in proportion 
 to their faithfulness, come to be united to him, 
 
i^u 
 
 aud to know salvation as completely as any 
 others. Oli ! let eveiy christian professor look 
 at home: let him remove the heam out of his own 
 eye before he attempts to remove the mote out 
 of his brother's eye in other nations. But are 
 they not going on^ '^ encompassing sea and land 
 to make one proselyte ?" And when he is made, 
 they have made him two-fold more the child of 
 hell than he Avas before. It is to be feared that 
 this is too true. Oh ! come out then from amongst 
 them; come out from all these mixtures, and 
 have no fellowship with the unfruitful works of 
 darkness. Oh ! "come out of Babylon, my people; 
 be not partakers in her sins, lest ye partake also 
 of her plagues." 
 
 It was nothing but turning to the letter that 
 led to the apostacy — turning away from the spi- 
 rit — nothing else, — that was the whole cause of 
 it. It is very easy to be seen from the records of 
 the church, and from the reason and nature of 
 things ; because as they were attentive to the di- 
 rections of Jesus, they were to do nothing till 
 they had received power from on high. There- 
 fore he never recommended them to any book, 
 nor was it needful. For as they attend to the 
 one thing needful, each one has that which com- 
 prehends ten thousand times more than all the 
 books in the world can comprehend. Because 
 every thing is comprehended in the gift of God 
 
121 
 
 in the soul ; and would be revealed in the right 
 time to them, and thus have brought them to- 
 gether in the bonds of love : although they did 
 not get out from under the traditions of their 
 fathers; — wherefore, not getting clear from these, 
 soon after the primitive times, — they soon began 
 — the survivors of them — to cry out, " 1 am of 
 Paul; lof ApoUos; and I of Cephas.'' Tojustify 
 themselves, they took up the writings of these 
 individuals. Here now, see they turned from the 
 Spirit into the letter tliat killeth. And so it has 
 been by attending to the letter, darkness has 
 spread itself over Christendom, working in her 
 own will by the letter, and not by the Spirit; and 
 it will never be good day with us till we turn 
 back to first principles. 
 
 A little caution arises, and a word before we 
 part. My dear friends, judge nothing before 
 the time. As we have been quietly and so- 
 lemnly together, let us not enter into conversa- 
 tion about what we have heard. Let us take it 
 home and ponder it in our own hearts; let us 
 search and see for ourselves, whether these 
 things are so or not ; and then we shall be pro- 
 fited by what we have heard. But I have often 
 thought it has been the case, after a solemn meet- 
 ing, by entering into conversation about what 
 has been heard, that it luis all been talked away; 
 and the hearers have been like a door upon its 
 
122 
 
 hinges^ we go as we, come^ and we come as we 
 go ; without being any better for it. Let us then 
 settle down in our own minds; and consider, 
 that now is the accepted time; now is the day of 
 salvation, while tlie Lord in his mercy is waiting 
 upon us, and ^ isiting us by his light and love in 
 our hearts. 
 
SERMON VI. 
 
 DELIVERED AT FRIENDS* MEETING-HOUSE, ABINGTON, IN 
 MONTGOMERY COUNTY, ON SECOND DAY MORNING, 6th 
 OF TWELFTH MONTH, 1824. 
 
 My mind, since sitting in this meeting, has 
 been considerably oppressed with a death-like 
 state ; a state of ease and carnal security : and 
 the language of my spirit has been, Awake, O 
 sleepers, arise from the dead, and your light 
 shall come. It will break forth out of obscuri- 
 ty, and your darkness shall be as the noon day. 
 
 The design and end of the new covenant does 
 not intend any thing more nor less, than a recon- 
 ciliation of man to his Maker, and to his fellow 
 creature. For this is all that is wanting, in or- 
 der to prepare and put man in a condition to 
 fulfil the end of his creation. It was only a 
 new covenant to Israel. It was not new to any 
 other nation of the earth ; because Israel was 
 the only people, with whom the Lord had made 
 an outward covenant, which was to wax old. 
 The covenant that God made with man, in the 
 beginning, remains still unbroken on his part : 
 and is the same to all the nations of the earth ; 
 a covenant of love and of life, standing in this 
 
( oiulition principally and alone : '' Obey my 
 word, and thy soul shall live.'' 
 
 Tlie New Testament, so called, which is usu- 
 ally bound up in the book called the Bible, com- 
 prehends no covenant : there is nothing in it that 
 appertains to a covenant. It consists chiefly and 
 principally in a biographical account of the birth, 
 the miracles, and the excellent life of Jesus 
 Christ, the son of ^Nlary ; and of the epistles and 
 writings of his apostles. But the covenant made 
 with Israel, as comprehended in what is called 
 the Old Testament, was a real covenant, and 
 was bound in a very solemn manner, and had its 
 witnesses. It a^ as a covenant, founded upon a 
 promise made to Abraham — righteous Abraham, 
 — for whose righteousness, God promised to 
 him, that he would bless him and his seed ; that 
 he would bless his offspring, l)y giving them a 
 certain land, which he would make the glory of 
 all lands ])y bis blessings. No doubt he fore- 
 saw, the state and condition, into which the off- 
 spring of Abraham would be brought, when 
 they came to be a great people, after being deli- 
 vered from the bondage into which they were 
 brought by going down willingly into Egypt. 
 They were not then prepared to receive any 
 other covenant than the one which he gave them ; 
 and which related to the good things of this 
 world. This he fulfilled according to his pro- 
 mise, by giving them a good land : which, in all 
 
125 
 
 respects, carried a figure of Heaven to the soiiL 
 It had every thing that could give rejoicing to 
 the animal bodies of Israel, 
 
 This covenant was perfect, and contained a 
 perfect rule; tlie design of which was, to reconcile 
 the people to God Almighty, and to each other ; 
 and as far as they were obedient, it had this ef- 
 fect. It was placed in the power of every Isra- 
 elite, to fulfil it ; and had they done it, they 
 would have been reconciled to God and man, 
 and have lived in peace and harmony, till the 
 time came for its being done away, and when he 
 had prepared a way for a more glorious and ex- 
 cellent covenant ; — which is a law written upon 
 the soul with the finger of God. And had the 
 Israelites been faithful, all might have been pre- 
 pared to meet the introduction of this covenant 
 and law, spoken of by their prophets. 
 
 Here now, we see what we want; we see by 
 our own experience what we lack. But if we 
 look around us, how few do we see, anion"* 
 those who make a profession of being under the 
 new covenant dispensation, or rather the old co- 
 venant, written upon the heart, that God made 
 in the beginning, and which has never been bro 
 ken, and still continues on his part : therefore, 
 it all lies upon our part. How few, I say, do 
 we see, that have really come into it. Yet it is so 
 plain — it is so clear — it is a rule so perfectly self- 
 evident, that no one can err. if he will butobev. 
 
126 
 
 Nothing causes error, but an unwillingness to 
 obey this law written upon the heart; for it is writ- 
 ten in characters which cannot be misunderstood. 
 And were we faithful, and concerned to submit 
 ourselves to it, and to realize it in all our con- 
 duct, we should become reconciled to our Hea- 
 venly Father and to one another. It is impossi- 
 ble, in the nature of things, for it to be other- 
 wise ; because the law is in itself suited to eve- 
 ry soul, and is self-evident to every mind ; there- 
 fore, by a faithful adherence to it, we should 
 become reconciled to God and to our fellow crea- 
 tures ; and as every one has it in the same way, 
 so it w^ould reconcile us and unite us as one. 
 
 By a strict attention to this, we should come 
 to witness the prayer of Jesus fulfilled ; when 
 he prayed concerning the disciples, that they 
 might become one among themselves : ^' that 
 as thou, Fatlier, art in me, and I in thee, that 
 they may be one as we are one." 
 
 Nothing is wanting, my friends, but a submis- 
 sion to this inward divine law ; and, therefore, 
 it behoves us to cast away all confidence in eve- 
 ry thing else. For if we look back and see the 
 covenant, that the Lord made with his people 
 Israel ; we discover that it was alike to all the 
 Israelites ; it w^as one covenant, and to every one 
 alike : and hence, we see, that every one might 
 have kept it — might have conformed to it. Eve 
 
127 
 
 ry item was set forth; and every Israelite had it 
 before his view. There was no difficulty to un- 
 derstand and obey it, had there been a willing- 
 ness on their part. God had done every thing 
 to make the way clear and easy to them ; if they 
 had been willing to meet him in his mercy and 
 loving kindness. He would leave no stone un- 
 turned, to make the way clear and easy. If there 
 was any difficulty, it was on their part ; they 
 must have created it all, for there was none any 
 where else. And the reason is, we are unwil- 
 ling to be governed by another; — even by him 
 who has a right to do all things ; him that has 
 given to every one life and being, and all the 
 blessings they enjoy. Therefore, it is not just 
 that we should be permitted to have our way. 
 We ought to be in complete subjection to his 
 holy will in all things ; because if we deviate 
 from it, and act according to our own judgment, 
 it is an act of great injustice, and a sin against 
 God. 
 
 The time has come when we ought to rally 
 to that standard — that noble and excellent one, 
 which is held up by a power, that nothing can 
 prevail against ; that no storms can baffle or dis- 
 turb. It can never be turned out of the way ; — 
 we shall see it exalted, as long as we will look 
 to it, and attend to the great director, there daily 
 and hourly manifesting his will to the children 
 of men, the world over. 
 
128 
 
 But this is a way not pleasant to flesh and 
 blood. It is a way, that is a cross to every 
 thing selfish : and yet we acknowledge a belief 
 in the doctrine, '^ If any man will come after me, 
 let him deny himself, and take up his cross, and 
 follow me/^ — Is not this language proclaimed in 
 our souls continually, by that power from Hea- 
 ven, which enlightens every rational creature of 
 God, making manifest in us every thing reprova- 
 ble, for vv liatever is reprovable is made manifest 
 by the light, and nothing can make manifest but 
 the light. 
 
 We have all received of this light individual 
 \j\ and can plead no excuse; — the Lord Al- 
 mighty will leave us all without excuse forever. 
 For this power of God revealed in us, will al- 
 ways make us feel guilty. It shows us what we 
 ought to do, and what we ought to leave undone: 
 and nothing ever made a rational creature feel 
 ^uilt, but an absolute knowledge, that it had 
 transgressed against this light, and that it had 
 done wrong when it might have done right, 
 ^"'here is nothing else that could impose guilt on 
 any living soul. I will appeal to you, my 
 (Viends, for tliis truth. 
 
 But mankind have got into such a bewildered 
 state, through their many inventions and vain 
 imaginations in which they have been brought 
 up, that they have been led to put light for dark- 
 ness and truth for error. Hence, error having 
 
129 
 
 • ecome established as truth, throue;h tradition and 
 ducation^ — through wrong teachers; the great 
 truggle is, to get clear of this bondage. We 
 lave adopted error for truth ; and therefore when 
 we have done error for truth, through the trans- 
 brmations of antichrist; here if we omit this 
 3rror a degree of conviction may strike tlie mind, 
 making it feel guilty : but this is for want of rid- 
 ding ourselves of tradition and prejudice, and 
 coming under a conviction that the light which 
 is in us is perfect in itself. Therefore we ought 
 to try to get out of every thing which we have 
 gathered from tradition ; for we never can know 
 Grod or his law, by any thing without us, as re- 
 spects the law of his new covenant, or the covenant 
 which God made with man in the beginning ; and 
 by which he was to receive blessings, on the con- 
 dition that he should always obey his commands. 
 ^- Obey, and thy soul shall live,'^ saith the Lord 
 by his prophet, " and I will make an everlast- 
 ing covenant with thee." And so he will, my 
 friends, undoubtedly. And, Oh ! may w^e come 
 to a willingness to turn away from every thing 
 outward, and gather inward to tlie law of God 
 in our own souls. 
 
 We find that, although these things are so plain- 
 ly written in the book which we call the Bible, 
 yet we feel and know, certainly, that there is no 
 power in it to enable us to put in practice what 
 is therein written. One would suppose that to 
 
 R 
 
130 
 
 a rational mind^ the hearing and reading of the 
 instructive parahles of Jesus, would have a ten- 
 dency to reform, and turn men ahout to truth, 
 and lead tliem on in it. But they have no such 
 effect. We have read the parable concerning the 
 kingdom of Heaven; w^herein and by vi^hich he 
 would show to his disciples, that they should no 
 longer depend on the outward law and cove- 
 nant, or testament ; but that they should turn in- 
 ward. For he declared that the kingdom of 
 Heaven did not come by any outward observa- 
 tion ; because the kingdom was nearer to them 
 than any thing outward could be. " The king- 
 dom of God is within you ;" for where God is, 
 there is his kingdom ; there his law is, and there 
 he sits upon his throne, if the law is obeyed. 
 And to what shall we liken it ? Jesus likened 
 it to leaven, which a woman took, and hid in three 
 measures of meal, till the whole was leavened. 
 Here he tells us in plain terms to turn inward to 
 the light of God in the soul ; because nothing is 
 hid from him, and we cannot escape reproof with 
 all our power. He will reprove us for every 
 crime. Here now how self-evident it is to us ; 
 w^e feel his power over every power, when we 
 become passive like the meal, and turn away 
 from our self-willedness, and self-conceiving and 
 contriving, into humiliation, from a sense that we 
 have not power to do or think any right thing 
 of ourselves. 
 
131 
 
 When we become thus passive like the meal; 
 then, the kingdom of God in the soul begins to 
 extend its power and holy nature, influencing us 
 to a compliance with the divine requirements. 
 We may read of this ; but has the letter ever 
 turned any one, to the right thing, unless the 
 light opening it to the understanding, has helped 
 him to put in practice what the letter dictates ? 
 So it is with every thing external, in relation to 
 the great work of our souls' salvation. And 
 yet all the religion of Christendom is built up 
 upon the letter, and nothing else; and what 
 does it do? It brings them into that very death 
 decreed to our first parents : " In the day that 
 thou eatest tlnereof, thou shalt surely die.'' — So 
 they w^ho presume to build up a structure with 
 their own materials, they shall die to Grod ; be- 
 cause by so doing, they turn away from the di- 
 vine law and command. And here they are left to 
 grope in darkness, and to decide for themselves, 
 according to their own vain imaginations. Here is 
 death indeed ! Here is darkness which is to be felt. 
 —And this death will reign, till we come to this 
 internal divine law : as it is written, " death 
 reigned from Adam to Moses ;'' and it is now 
 reigning over the children of men ; over every 
 one who does not come to attend to the inward 
 divine law, which is shown to us by the light of 
 God. So long as we keep from it, and do not 
 come into it, and enter into a covenant with it; 
 
132 
 
 so long are we in tliat death and darkness^ 
 Avhich has reigned from the time of our entering 
 into Adam's state, which is a state of death, 
 darkness, disobedience, and turning away from 
 the divine light. It will reign till we come back 
 again, and renew the covenant with the Holy One. 
 And here this light would not only show us all 
 our follies, and all the vanities that are captivat- 
 ing the minds of the children of men ; some in 
 one thing, and some in another : but every thing, 
 which does not stand in subjection to the divine 
 will, will be counted vanity. " Vanity of vani- 
 ties, saith the preacher ; all is vanity, and vexa- 
 tion of spirit.'^ We shall then be brought to 
 leave all our vanities, that we aie now in the 
 pursuit of, in ten thousand different ways; for 
 few of us are alike; nay, there are no two alike. 
 Some are pursuing vanity, in gathering riches ; 
 and in the accumulation of the world's trea- 
 sures ; and others in spending and squandering 
 them. Others are pleasing themselves with vain 
 amusements ; with decking their poor bodies, with 
 clothing tenfold more insignificant than the clo- 
 thing of the butterfly ; because that is according 
 to nature. So it is, my friends ; and we never 
 can be clothed aright, till we come to know our- 
 selves clothed upon by the spirit of God. Then 
 being clothed upon with his righteous spirit in 
 the heart, we shall clothe ourselves with nothing 
 but what he admits and sanctifies to us, in such 
 
133 
 
 a way that we shall feel thanksgiving to him 
 for the blessing. Oh ! may we dig deep. 
 
 Some may say^ " is there any religion in clo- 
 thing?'^ Yes, there is religion in everything that 
 is of God ; and out of God, there is no religion at 
 all. Every ribbon, that is put on to gratify your- 
 selves in the pride of your hearts, is an idol, 
 and you worship it. You put it on, because you 
 love it better than you love the Almighty. Now 
 I appeal to the youth, for the truth of this decla- 
 ration. 
 
 " These are little things ;" here is the subtle 
 pleader — the twining serpent. Here he is 
 twining in our propensities, and leading us to a 
 wrong use of the gifts of a gracious Providence; 
 we having liberty to use them, instead of using 
 them under God and according to his requirings 
 in our sonls, we use them for our own gratifica- 
 tion. Here it is, that the evil originates. Here 
 it is, that men and women create all the sin in the 
 world, by following foolish fashions, and turning 
 away from simplicity and truth, for fear of man 
 — for fear of the world's broad laugh, and the 
 finger of reproach. Here we show that we have 
 another God before our eyes ; for we care more 
 for man, than we do for our Creator. I want 
 you to take this home my friends ; 1 appeal to 
 you — ^you know these truths to be so. 
 
 What are these great high crowned hats? 
 
134 
 
 Were they ever devised in the wisdom of God ? 
 No, it is impossible that they should be. 
 
 There are various, and many ways, in which 
 we are led away by the evil workings in us, by 
 which we abuse the blessings of a gracious pro- 
 vidence. The apostle sums all this up in a few 
 expressions, which may apply to almost every 
 thing ; and what an abundance of evil there is 
 in the world, through that one thing. Some, he 
 says, will say, '' we will go into such a city, 
 and continue there a year, and buy and sell, 
 jCnd get gain." What an abundance of evil 
 arises from this Mdlfulness of man; this sel- 
 fish and presumptuous disposition of an en- 
 tirely dependant creature. What ought he to 
 do then? He ought to keep in remembrance, 
 that the earth, and all that is in it^ is the Lord's : 
 ^Uhe cattle of a thousand hills are his ;" and the 
 least plant that grows is his ; the beasts of the 
 field, the fowls of the air, the plants and the 
 trees of the forest are all his : and we have no 
 right to use any of his blessings, only agreeably 
 to his good will and pleasure. We have no 
 more right to take the things of Grod, and use 
 them for our own selfish ends, than we have to 
 go into our neighbour's field and take his things : 
 Indeed I think, it a greater crime ; because here, 
 in the first instance, I offend the highest ; I go 
 in opposition to him who owns all things, and to 
 whom all things belong. 
 
135 
 
 In my neighbour's field, there may be many 
 things growing spontaneously by the power of 
 God, without the aid or cultivation of my neigh- 
 bour ; and, therefore, I might partake with less 
 crime, though not in accordance with the rules 
 and regulations of society, or the principles of 
 morality. Yet, I say, it would not be as great a 
 crime, as to use any of God's blessings, in direct 
 opposition to his divine will. 
 
 Now if this be the case, that we are thus cir- 
 cumstanced, in relation to our great Creator, is 
 it not our duty, to seek to know his will ? We 
 should never touch nor take any thing at all, un- 
 less we believe it to be agreeable to his holy will. 
 Until we come to this subjection ; this humble 
 and abased state ; we cannot be like the passive 
 meal; and, therefore, the leaven of the kingdom 
 will not work to our profit. And we see it does 
 not work in us ; for we are not reconciled to God 
 nor to one another. But if we could be brought 
 to this passive state, in attentive obedience to 
 the divine law written upon our hearts, then we 
 should become reconciled to God, and reconciled 
 one to another. It is impossible that there 
 should be any jar or animosity, or any discord, 
 among the children of men, who come into this 
 condition. Because, all ^Ulie children of the 
 Lord are taught of the Lord, and in righteousness 
 are they established :" and great is the peace df 
 these children. So it would be with us : — and 
 
136 
 
 Oh! that we could see it! Oh! that the chil- 
 dren of men could see, that if they were faithful 
 to the Lord's teaching they would dwell together 
 in harmony: every one would do that justice 
 which the divine law in the heart requires ; and 
 when we had done perfect justice, we should 
 love one another with pure hearts. Here we 
 should be united in the bonds of unity and har- 
 mony ; because as God is one, his truth is one, 
 his law and light one ; so, as we come under its 
 leading, and are submissive to its holy influence, 
 we are brought into its true nature, and become 
 one in him. The prayer of Jesus is verified, he 
 in us, and we in him ; and all would become one 
 in the heavenly father together. For here as we 
 come into this unity, the soul surrenders all up 
 to its fatlier, and thus God becomes all in all. 
 
 Oh ! my friends, " the height and depth of the 
 riches, both of the wisdom and knowledge of 
 God!" How wonderfully are they displayed 
 to the children of men ; and yet how few are 
 sensible of it, if we judge by their fruits. And we 
 are to judge them by their fruits, for " by their 
 fruits ye shall know them.'' 
 
 Let us look around and observe, and see the 
 commotions and disturbances, not only among 
 nations, but in the varied societies of professed 
 Christians; and in the varied families of the 
 children of men. How few are the private fam- 
 ilies, who live in harmony, united in the bonds 
 
 \ 
 
137 
 
 of love and aflPectioiij so as to pass on at all times 
 rejoicing together; which would be the case if 
 they were under the guidance of the divine law. 
 But here, any little trifle in relation to the vani- 
 ties of the world, will produce strife, whether it 
 have a being or not a being, a reality or not a 
 reality. Because we have been brought by tra- 
 dition and books, to believe this or that, and 
 others will not come down to our standard : here 
 discord enters ; and many things rise up to de- 
 stroy the peace of families and nations. And it 
 was said by Jesus, " think not that I am come 
 to send peace on earth : I come not to send peace, 
 but a sword." So it is with this divine light. It 
 comes not to give peace to men in their fallen 
 condition, but to set them at variance one with 
 another. For every one who attends to it right- 
 ly, will be opposed by those who do not yield 
 obedience to it. " For I am come to set a man 
 at variance with his father, and the daughter 
 against her mother, and the daughter in law 
 against her mother in law. And a man's foes 
 shall be they of his own household." See how 
 fully it is verified in the present day: and Oh! 
 that we might learn by these things deep wis- 
 dom ; so as to cast off all dependance on any 
 thing without us; for every thing outward is 
 mortal, and will come to an end. The spirit 
 must be separated from matter; when the body 
 returns to the dust from whence it was taken; 
 
 s 
 
138 
 
 and wliile it sleeps in tlie bosom of the earth, the 
 soul will be with God who gave it. It has no- 
 thing, therefore, to do with any thing external ; 
 for nothing corporeal can do it any good. No, it 
 never can release the soul from sin. None of all 
 the outward offerings ever made the comers 
 thereto perfect, as pertains to the conscience. 
 The only offering that is acceptable in the sight 
 of Heaven is the offering of an humble and a 
 contrite heart, and the soul that trembles. " Un- 
 to that man will I look who is humble and of a 
 contrite spirit, and who trembleth at my word.'^ 
 
 Oh! turn, and be persuaded by a brother that 
 loves you, and craves your eternal felicity. Turn 
 your backs upon every thing that is mortal, and 
 come to the invisible court, and follow our great 
 pattern into the holiest of holies, where every 
 thing is lost sight of that is external, and the soul 
 comes to settle down in the holy power of God. 
 Then we shall not be carried about by outward 
 things; we shall have no cares, but the one sin- 
 gle care to know and do the will of our heaven 
 ly Father in all things : w hether in eating, 
 drinking, or in putting on apparel ; we shall be 
 willing to do all for the glory of God ; for this 
 was the end for which we were made and crea- 
 ted. 
 
 Now I hold these things up as a mirror ; that 
 you and I may compare ourselves with this view, 
 and see where our dellciencies and spots are. 
 
189 
 
 For this pure law is a mirror of life : it will show 
 us all our spots and wrinkles^ and all the secret 
 crevices of our souls ; all our hidden sins will be 
 manifested by the light. 
 
 Oh ! that the spirit that dwelt in David miglit 
 dwell in us — ^that from a sense of our impotence 
 and weakness, our prayers miglit ascend like his^ 
 ^' Lord, show me my secret faults.'^ 
 
 And what are these faults that are so various 
 and so many ? Why some are led away to the 
 worship of images; by being deceived and turn- 
 ed aside by traditions and by books : tliey wor- 
 ship other Gods beside the true God. They have 
 been so bound up in the letter, that they think 
 they must attend to it to the exclusion of every 
 thing else. Here is an abominable idol worship^ 
 of a thing without any life at all ; a dead monu- 
 ment. Oh ! that our minds might be enlightened 
 — that our hearts might be opened; that we 
 might know the difference between thing and 
 thing. Most of the worship in Christendom is 
 idolatry, — dark and blind idolatry ; for all out- 
 ward Worship is so: it is a mere worship of ima- 
 ges. For if we make an image even in imagina- 
 tion, it is an idol. 
 
 There is nothing we can resort to, but to cast 
 every thing behind our backs, and turn inward, 
 and submit to the divine light in our own souls. 
 It will Ije to us like the teaching; of Tesus to his 
 
140 
 
 disciples, tvlieu he was Avitii tliem. He told 
 them to tarry at Jerusalem^ to sit down and wait 
 in humble silence. I must leave you. Your de- 
 pendance has been upon me; but this depen- 
 dance must be taken away ; you must place no 
 confidence on me any more. So, if we have 
 been depending upon books, they must go away 
 or our Comforter will not come. There is no 
 place in the heart for him ; for there cannot be two 
 opposite things in the soul at once. The letter 
 killeth, but the spirit giveth life ; and, therefore, 
 if the letter take possession of the heart, the spi- 
 rit is ousted, and turned out — ^till '' its head is 
 wet with dew, and its locks with the drops of the 
 night."' We have shut him out 1 We have shut 
 the truly beloved out of our hearts ; and instead 
 of looking within for his law, we are seeking it by 
 meditating in the letter without us ! But we should 
 meditate in the law written in our own souls. 
 And what benefit we should find in this medita- 
 tion ! We see the Israelites— though their law 
 w as so plain and so clear, they were to meditate 
 in it, that they might do it, and obtain the bless- 
 ings that were promised by it — which was the 
 highest state they could bear. And are we not 
 to be as careful as they? What they obtained by 
 meditating and living up to the law, was nothing 
 but an outward good land ; the land of Canaan. 
 But here we have the promise, tliat if we me- 
 ditate in this inward divine law and obey its 
 
141 
 
 dictates, Heaven will be our portion, we shall 
 live on angels' bread. Oh ! that we might se^ 
 our darkness. We read, " the light shined in 
 darkness, but the darkness comprehended it not." 
 But if we are willing to let the light shine, it 
 will show us our darkness — dispel the darkness ; 
 and as we yield to the light, it would dispel 
 death from our souls. The light that was in our 
 great pattern, was ^^the light that lighteth 
 every man that cometh into the world.'' Thus 
 we have the testimony of an experienced apos- 
 tle, that we have the same light that Jesus had; 
 because this light is Grod's law in us, that shows 
 us the will of God : and as we are guided by it, 
 it makes us the sons and daughters of God Al- 
 mighty. And there is no other way, there never 
 was, and there never can be, devised any other 
 way; because it is the way that God Almighty 
 has cast up, and it is so plain, that the wayfaring 
 man cannot err in it. He directs all in this way : 
 all are to be led on in obedience to the Lord Al 
 mighty. But, oh ! this dedication ! — how short 
 we fall of coming up in it ! I am willing to plead 
 guilty with you. How we are trying to keep 
 back a little. We are like Lot, we want a little 
 spot spared ; we are afraid to give up all ; and 
 although the Almighty may, for a season, in 
 dulge our weakness, yet it is not for us to tarry, 
 any more than it was for Lot to tarry at Zoar. 
 It was so near vSodom that he hesan to airow 
 
142 
 
 n^i'iaitl, and dare not continue la it, — So we must 
 not continue in this indulgence, but go out into a 
 wilderness state, and be content with what the 
 Lord Almighty is pleased to cast up, by his light 
 and law. For he does now as formerly : — " I 
 will allure her and bring her into the wilderness, 
 and speak comfortably unto her; and I will 
 give her her vineyards from thence, and the val- 
 ley of Achor for a door of hope.'' 
 
 Oh ! that the Lord might lead us into this wil- 
 derness state, in which we could see no way of 
 our own ; in which nothing but darkness would 
 surround us, till we should come to the light of 
 his presence. Here, when we become willing 
 to Avait in self-abasement, under a sense of 
 our own inability, then he will give us a vine- 
 yard from thence, and the valley of Achor — a 
 valley of humiliation, where his honour dwells. 
 
 But we are too high in our own imaginations. 
 I will do this thing, and 1 will do that thing. 
 Oh! this great monster J, what mischief it 
 is doing. This man of sin and son of perdition, 
 takes the seat of God in our hearts ; and there 
 exalts itself above all that is called God, and 
 sets up its own religion and worship in its own 
 way. And here, like Jeroboam the son of Ne- 
 bat, we make others to sin by our own example. 
 All worship set up in man's wisdom is like 
 Jeroboam's worship, an abomination in the sight 
 
143 
 
 of God. How plain we can now see it, as the 
 prophets of old saw it. The hireling looks 
 for gain. And how much they are like Jerobo- 
 am, who set up an exalted place of worship, and 
 for fear that they would go to Jerusalem to wor- 
 ship Grod, he made it to imitate the worship at Je- 
 rusalem. So it is with this building of semina- 
 ries, and entering into associations and bible so- 
 cieties. They are all in the san? ^.irit as the 
 worship of Jeroboam ; and make the people to 
 sin. It is all in the letter ; all out of the spirit ; 
 for we cannot suppose or believe that the Al- 
 mighty will have any connexion with such a 
 heterogeneous mass of beings ; composed of high 
 and low, rich and poor, the warrior and the op- 
 pressor, Gog and Magog, rising up to make war 
 upon him that ^^ rides on the white horse.^' 
 
 Now we are called by a high and holy calling 
 to bear testimony against these works of dark- 
 ness. We are to have no fellowship with them ; 
 but to reprove them by our walk and works ; and 
 by our testimony and conversation at all times. 
 For unless this comes to be the case with the few 
 remaining upright minds that are mourning on 
 account of these abominations, even those who 
 have not yet fallen victims, must all fall together. 
 Therefore, my spirit prays, that my brethren and 
 sisters may rally to the standard ; and by dili- 
 gence and faithfulness, endeavour to open their 
 eyes to see in the light ; — to see the glaring wick- 
 
144 
 
 eduess of these things. Oh! may you take cou- 
 rage to hold up your testimony for the Lord and 
 his cause upon the earth, and for your dearly 
 beloved fellow creatures ; and may prayers as- 
 cend for all those deceivers : for verily if we 
 dwell in the love of the gospel, and under its in- 
 fluence, our prayers will ascend for all those 
 deceived ones. O Lord, open their eyes ; give 
 them to see where they are, and to behold the 
 abominations in which they are engaged. 
 
 But it seems as though the mighty destroyer 
 was ready to draw down the stars of heaven, 
 by the sweep of his tail. Antichrist is be- 
 coming so extended in the earth, that his tail 
 seems to be encircling all regions, and ready to 
 draw down a deluge of destruction. The fol- 
 lowers of antichrist are endeavouring to gain 
 strength by joining their forces, and were it pos- 
 sible, they would carry all before them. But 
 the Lord will divide them ; they cannot unite ; 
 they are made up of such brittle materials. Like 
 the great image of Nebuchadnezzar, they can- 
 not unite together. Like the toes and feet of 
 that image, made part of iron, part of brass, and 
 part of potter's clay, they will slowly crumble to 
 pieces ; when they endeavour to unite, they Will 
 crumble apart and cannot unite. There are none 
 who can unite, but those who come under the 
 operation of that little stone cut out of the moun- 
 tain without hands ; — we must come to know the 
 
145 
 
 operation of it upon us. What is this little stone? 
 Why, it is the kingdom of God in us; like a^lit- 
 tle leaven in the soul. This is the stone cut out 
 without man's hands ; it is nothing of man's con- 
 triving. It is in direct opposition to man in his 
 ovi^n will, and in all his creaturely desires : but 
 as we give way to its influence in our souls, it 
 breaks down the spirit of self will, and lusting 
 after power and glory — this strong desire to wield 
 the arm of power in their own way. All this 
 spirit of self will must be broken down by that 
 little stone cut out without hands; — Oh! I say 
 it must be broken down in each of us, individu- 
 ally, and it must grow and become a mountain, 
 and fill the whole earth. It will be so if we are 
 willing to be emptied of self, and let this little 
 stone turn out one thing after another, and fill up 
 the vacuity with its own self — its own light. So 
 when it has bound the strong man armed, and 
 cast him out, it will continue to work to spoil his 
 goods. And when it has destroyed all, and 
 burnt up all the combustible matter that the soul 
 has been full of, as soon as a vacuum is produ- 
 ced, it fills it with its own power — the creature 
 becomes new — a new birth is produced. This 
 is what the Lord is about to do, and what he has 
 been endeavouring to do in all ages since the 
 fall, in order to gain his rightful prerogative in 
 the hearts of men. And he will overturn and 
 
 T 
 
146 
 
 overturn, till we come to yield, and till we are 
 willing to let him come in. 
 
 Oh ! my friends, let us keep in remembrance 
 that he has imparted to us liberally a portion 
 of his own power, by which we are enabled to 
 make our election ; and no power in earth can 
 take it from us. It was the will of God that it 
 should be so ; and he being above all, none can 
 take it from us. Therefore, I say it is an indi- 
 vidual concern ; and we ought as individuals, to 
 consider well on this important point, and see 
 how to use this great and blessed privilege, to 
 make a right election. For all those who elect 
 God for their portion, he will elect. Such as the 
 poor in spirit, the mourner, the meek, those who 
 hunger and thirst after righteousness, and those 
 who are persecuted for righteousness sake: these 
 are the ones whom the Lord will thus bless w ith 
 his spiritual blessings; — and Oh! may we be 
 among these my friends. My spirit prays for 
 it. I look upon you with great love. It is likely 
 this is the last time I shall see you here, or tread 
 this floor ; but my love for you is such, that I 
 desire, after my decease you may remember these 
 things, and realize them in your own experience. 
 It has become my delight to do the will of God, 
 and my glory to endeavour to promote his righ- 
 teous cause. My soul craves it incessantly and 
 continually, that his power may pervade the 
 
147 
 
 eartb, in the hearts of the children of men ; that 
 it may break up their fallow ground, and pre- 
 pare it to receive the kingdom of light and life 
 —of God in the soul. 
 
 Oh ! that we were willing hearted ; and then 
 he would do wonders for us. We read of the 
 mighty miracles of Moses, in bringing the chil- 
 dren of Israel up out of Egyptian bondage ; 
 and the miracles of Jesus Christ; but they all 
 sink into nothing, when compared with what 
 he works in the immortal souls of the children of 
 men, when we gather inward to the power of 
 God in our own souls. Here are miracles as 
 much above those, as heaven is above earth. 
 Miracles upon the souls of men, leading them 
 out of sin and corruption, into the glorious liberty 
 of the children of God. 
 
 What were Moses' miracles upon the children 
 of Israel, when compared with the importance of 
 one single soul? One soul is worth more than 
 all the external carcasses of the Israelites. 
 
 But people are so much in the letter, and so 
 carnal, that they are looking backward to these 
 outward miracles. Some may say, that if they 
 had lived in the days of Jesus Christ, they could 
 never have crucified him. Depend upon it, my 
 friends, you would have been the first to have 
 done it, for you are doing it now by looking 
 back to external matter to find God, while he is 
 in you; and is able to work greater miracles for 
 
118 
 
 you than he ever wrought in the sight of mortals. 
 He would enable you to overcome all your 
 wrong propensities and desires. And what a 
 blessed liberty this would be from all the vain 
 customs and fashions in Avhich the children of 
 men are enslaved. I mentioned a few of them, 
 and leave the rest for you to consider. 
 
 In what I have said to you, you may all be 
 pointed to the necessity of examining into your 
 own states and conditions ; to know where you 
 are. By sincerity and diligence, these vanities 
 may all be banished from the soul ; and you will 
 be brought to triumph over them all. You will 
 be enabled to come into the simplicity of Jesus 
 Christ; and into the holy cross, which is nothing 
 but the divine law of light in the conscience, 
 which crosses man's will, and calls him to come 
 out of the world's ways, and friendships, and 
 maxims. 
 
 How many inventions of men I might enume- 
 rate, and some of which grieve my soul. Bible 
 Societies, Missionary Societies, and Agricultu- 
 ral Societies. What are they for, my friends ? 
 They are to gratify the pride and vanity of man, 
 in his own selfish wisdom. There is nothing of 
 Grod in them, I declare to you ; and neither could 
 you join them, were you passive to the divine 
 will. Is he not already blessing us, with too 
 many outward blessings? What more can we 
 want ? Would it not be a greater blessing to 
 
149 
 
 limit our outward blessings ? Was it right for 
 Elijah to pray for drought? It seems as if it 
 would be right to pray for our outward blessings 
 to be limited ; for we see tlie strongest proofs^ 
 that they lead to all kinds of wickedness, which 
 can be invented by the children of men. 
 
 Have we not millions of bushels of the bread 
 of life, more than we ought to have ? Are we not 
 Avicked in distilling it into spirituous liquors ? 
 We ought never to have a bushel to spare for this 
 purpose : and we should not have any to spare, if 
 we were right, because we would not suffer this 
 great evil to be in the land. But now, people are 
 raising up themselves by gaining riches, through 
 the medium of these intolerable things. Man 
 was not designed for such an end, my friends ; 
 because, if he was, it would have a tendency to 
 make him happy ; but it all combines to make 
 him more miserable. What vexations, what tor- 
 ture! How we mourn in our towns, at the 
 drunkenness, gluttony, pride, and vanity, and 
 cursing ! And these are increased by joining so- 
 cieties, the effect of which is, to draw youth to- 
 gether, to make them love company, and to make 
 them drunkards. Quietness and peace are the 
 best for us. What do riches do? Why the 
 apostle tells us, " do not rich men oppress you, 
 and cause you to blasplieme that holy name, by 
 which ye are called?'' Do not the rich oppress 
 the poor, so that they feel it, and are even ready 
 
150 
 
 to curse them ; and to blaspheme against God, 
 by being led into that which is not right. But 
 although the rich may oppress the poor, still the 
 poor should not curse them, or blaspheme that 
 holy name. 
 
 Time would fail me, and strength would fail, 
 to open all that my soul feels, in relation to 
 these things. The light of Heaven is spread 
 before my mind, causing my prayers to rise, that 
 God will arise in the strength of his power, and 
 drive away these mists of pompous darkness in 
 which men are groping like a blind man at the 
 w all, and know not whither they are going. But 
 my time and strength would fail me, — and I am 
 therefore, willing to draw to a close, if the Lord 
 will. And, oh ! may we bow in deep humilia- 
 tion of soul, and come into that universal love, 
 that gathers all nations into one bond of love ; in 
 which we might all unite and return thanksgiv- 
 ings to God Almighty, and take courage. 
 
 I greatly desire that the young people, both 
 male and female, may no longer consult with 
 flesh and blood as they do, and waste their time : 
 for every moment may be considered, w orth a 
 world to them. If they do not improve the mo- 
 ments as they pass, they may lose more than ten 
 thousand worlds are worth. Oh! my young 
 friends, plead no longer with flesh and blood, to 
 gratify yourselves with fine apparel. For what 
 
151 
 
 do you say by your language and example ? 
 That the blessed Jesus, and the pious in all 
 ages were all fools ? Do you not rise up and 
 bear pointed testimony against them and all their 
 works ? Here you are at least blameable. What 
 led the pious in former ages iivto their simplici- 
 ty ? Was it not the love and fear of God ; who 
 limited his beloved son, by the influence of his 
 spirit, so that he had no liberty to clothe and 
 deck himself — no liberty to indulge in these 
 things ; but no doubt w as led into that adorn- 
 ment — that simplicity, that was consistent with 
 his Heavenly Father's will. But now we have 
 grown so wise, that we think nothing of these 
 things ; we are not afraid to stand upon our own 
 judgment. 
 
 Look at it, my friends ; for I think I know a 
 little of what I say ; for I have been where you 
 are now. I know the snares that beset your path, 
 and I pity you. For it was the fear of God 
 that dwelt in my soul, when I was young, that 
 preserved me from running in the same way. 1 
 knew that it w as not right for me to do as 1 pleas- 
 ed in these things; I knew that I was the Lord's, 
 and that I ought to demean myself as his ser- 
 vant. 
 
 The vivacity of our animal nature drives us 
 on to these things : but has not God placed in 
 this tabernacle, an immortal soul, upon which 
 he has impressed a desire after happiness ; a de- 
 
i52 
 
 Sire after that which will make our immortal soul 
 happy ? And we learn from this desire^ and from 
 our endeavours to satisfy it, that nothing mortal 
 can do it. Let us do all we can, still this 
 infinite desire, of the soul, is no more satisfied 
 than when we first set out : nay, it is more 
 tormented and unhappy than when we had 
 nothing at all. Oh ! that you might inflect upon 
 these things, and learn to improve the gifts of a 
 gracious God. If you will but meditate in his 
 law, he will lead you to see, as I have seen, that 
 these vanities lead away from God; and that 
 they are in direct opposition to the doctrines and 
 precepts of the wise and good in all ages. They 
 w ere all led into simplicity. And why ? Be- 
 cause truth is simple: — God is serious, and every 
 right sense of man is serious ; reason is serious, 
 and if our reason was rightly improved, we 
 should never indulge in any superfluity in our 
 apparel. It shows that man has become a poor 
 effeminate creature; that he is guided by the 
 vanity of his mind. We have obvious evidence 
 of this ; for as soon as the soul becomes subject 
 to the cross, and listens to the divine law, how 
 distressing these things are ! They are too nau- 
 seous to be borne : they are such a sore that we 
 cannot abide them any longer, but cast tliem off 
 like filthy rags. 
 
 Oh ! do be persuaded by one who loves you, 
 to turn inward to the truth in your own minds ; 
 
153 
 
 for the fear of God is the beginning of wisdom ; 
 which alone can preserve you from the snares of 
 death; and strengthen the understanding of your 
 minds, so that you can resist every temptation, 
 and meditate day and night, in the divine law, 
 by which you will be led into simplicity and 
 truth. 
 
SERMON VII. 
 
 DELIVERED AT miEXDS' MEETlNG-llOUSE, BYBERRY, IN 
 PHILADELPHIA COUNTY, ON FOURTH DAY MORNING, StH 
 OF TWELFTH MONTH, 1824. 
 
 My mind, since we have been sitting silently 
 together, has been led to a feeling view of the 
 excellency of love ; pure un defiled love ; its dig- 
 nityj its majesty, and its power. It stands over 
 and above all : it is above all price : — it cannot be 
 bought. If a man would give all the substance 
 of his house for love ; it would be utterly con- 
 temned. It was, no doubt, that which led the 
 apostle, formerly, to address his brethren on this 
 wise : " Let brotherly love continue.'^ 
 
 Now, what is this brotherly love, my friends? 
 — this true brotherly love ? I apprehend we may 
 see something of it, in a family of children, all 
 of the same parent ; why, it leads and instructs 
 all, and keeps all in their proper allotment, un- 
 der the direction of a pious and wise parent, 
 who begins with his children when young, very 
 young ; and if he is, as he ought to be, possessed 
 of love, — his love to his tender offspring is equal 
 to his love for his own soul. He begins with 
 rhem, when they have a being, one after an- 
 
155 
 
 other ; and he instructs them according to 
 their age and preparation to receive instruction. 
 And in a large family of brothers and sisters, 
 there are many states, all somewhat different 
 from each other, in point of age and acquire- 
 ments; the parent begins with the first, and leads 
 them on, so that they are prepared to receive a 
 diHerent kind of instruction, and greater know- 
 ledge and information from him, than the young- 
 er brothers and sisters. 
 
 But here, if brotherly love prevails, no envy 
 gets in ; — the younger do not envy the elder, 
 because the father informs them of higher pur- 
 suits, which are beyond the reach of the young- 
 er, and which they cannot understand. And 
 as they keep in love and fellowship and in obe- 
 dience to the father, they are all content with his 
 disposing toward them. They attend individu- 
 ally to their own lessons of instruction. Their 
 meals are all meted out, in proportion, and in 
 agreement with, their several states and condi- 
 tions ; and yet there is a diversity in the whole, 
 not all being capacitated alike for receiving in- 
 struction, or any thing else. The elder ones 
 have their proper places in the family, all in re- 
 gular gradation one above another. 
 
 The younger ones, seeing the elder advance 
 beyond what they know and experience, are sti- 
 mulated with a desire for this advanced state. 
 As they keep in love to one another, it does 
 
156 
 
 not raise any envy or dislike, but all gO on 
 in harmony. Now, these are the effects of 
 pure undeliled love. This is that love, of which 
 we read so much ; the excellency of which is so 
 highly desirable ; and which is said to be strong- 
 er than death. Oh ! its excellency, its dignity, 
 and its power ! What wonders it does in the 
 creation ! He that is the author of it, assigns of 
 it, like a pious father dealing out to his children, 
 to every one who is obedient to his manifested 
 will, and agreeable to his state and condition to 
 receive. 
 
 The elder will always be ahead in advance- 
 ment, if he is equally obedient and faithful ; and 
 yet there is no envy, no strife : "for where envy 
 and strife is, there is contention and every evil 
 w ork.*^ But in a w ell ordered family of children, 
 these things cannot rise ; for if they all stand 
 in their proper places, envy hath no place ; and 
 strife is not known. 
 
 Now, my friends, there is nothing, 1 appre- 
 hend, that can keep families together, and pre- 
 serve, harmony and concord, but love — all-pow- 
 erful love. However, as I observed, we read 
 much of it, and of its power and sufficiency ; 
 yet we cannot gain it through that medium. All 
 that we can read and hear about it, gives us no 
 possession at all. There is but one way in 
 which we can come to know it ; and be blessed 
 with it. We cannot purchase it with money : 
 
157 
 
 no, it is above all price. How are we then to 
 obtain it, my beloved friends ? There is but one 
 only way — there never was bat one only way ; 
 — and that is faithfulness and submission to 
 the father's direction ; faithfulness and submis- 
 sion to the father's discipline. For every pru- 
 dent, godly, and wise parent has a discipline in 
 his family. If he has wisdom to direct, and 
 his children are obedient to his will, all will be 
 subject to this discipline ; subject to this law of 
 the family ; each standing in his own proper al- 
 lotment, without grudging, and without envy. 
 So it will be, and so it must be, Avith our Hea- 
 venly Father's family ; for all his children must 
 be taught of him. " The Lord's children are 
 all taught of the Lord, in righteousness are they 
 established, and great is the peace of these chil> 
 dren." 
 
 Here we have a view of the subject outward- 
 ly ; but it gives us no possession at all. It is 
 but the letter ; it is not to be depended upon. We 
 must come home within ourselves. We must 
 come to know our hearts cleansed, purified, and 
 emptied of every thing which is in opposition to 
 this pure and holy principle. Now this is a 
 great work. It is a work of God upon the soul; 
 for man cannot do it himself. 
 
 We have all fallen away from this pure, un 
 defiled love. There is another who has got pos- 
 session of our hearts; the " strong man armed." 
 While he keeps the city, the goods are at peace: 
 
158 
 
 but when a stronger thiin he comes in and turns 
 him out, then he can spoil his goods. 
 
 What is stronger than the strong man ? Pure, 
 undeliled love is stronger ; for God is love, and 
 they that dwell in love, dwell in Grod, and God 
 in them. Now here we may see and behold 
 what to do. We feel and know, in ourselves, 
 that while we are in a natural state ; while 
 we are unredeemed and not saved, our hearts 
 are filled with many guests, — many beloveds. 
 Here divine love cannot enter and get a place of 
 residence. If it for a moment breaks in upon 
 us, and makes us feel its excellency ; it is soon 
 crowded out by these many beloveds. We turn 
 away our attention, and lose the feelings which 
 are sometimes witnessed, while it is shed abroad 
 in our hearts. Now, here the divine visiter ma- 
 nifests himself, and shows the design of his 
 coming ; that it is in order to bind the strong 
 man in us, who has taken the seat of God and of 
 love in our hearts ; — the man of sin and son of 
 perdition; or man's strong will, his strong and 
 ungoverned passions, which have grown up in 
 him, by indulging his propensities beyond truth 
 and righteousness. 
 
 This is the strong man in the soul, which 
 stands in direct opposition to God, and to pure 
 undefiled love. It is selfish, and all it does is to 
 gratify self: all it does while under the power 
 of this man of sin and son of perdition, is to ex 
 alt itself, no matter how 
 
159 
 
 The great work which we have to do is, to 
 turn to the Lord, when he is pleased to call up- 
 on us, to plead with us, as no doubt he has at 
 times with all of us. We must endeavour to feel 
 (lie mollifying influence of his love; we must lis- 
 ten and attend to this holy visiter. We must 
 give way to him in oar hearts, and permit him to 
 dispossess the man of sin ; for he has come to 
 bind the strong man armed, and to turn him out; 
 to clear our hearts of all our strong passions, un- 
 cultivated desires, and selfish will. We should 
 therefore unite, with the operation of this divine 
 principle of God in the soul. It is a living prin- 
 ciple, it is the light and life, by which all the 
 children of men are enlightened, and shown 
 their condition. By it they discover the enmity 
 that exists between this divine love, and the man 
 of sin ; for there is great enmity between the two 
 seeds. One to bruise the head, and the other to 
 bruise the heel. The man of sin and son of per- 
 dition cannot bruise the head ; for the true head 
 is the seed of God in the soul. He can do no- 
 thing but to undermine and deceive, by his work- 
 ing and deceptive power. Here every individual 
 has a great work to do, under the leading and 
 influence of this divine visiter, the light and love 
 of God in our own souls. He comes in at times 
 and seasons, when, in the cool of the day, the 
 mind is a little retired from the continual exer- 
 tions and buzzins; about its own business. When 
 
160 
 
 ever it can find the soul in a state of quiet, it 
 comes in, and makes it sensible of its condition. 
 Blessed be his great and glorious name; he is 
 visiting all the children of men with this divine 
 love 5 for God is love : — and by this principle he 
 works upon the children of men. By it, he en- 
 deavours to bring them off from that which is 
 against his nature. 
 
 Man, in his fallen state, is a heap of hatred and 
 opposition to divine love ; and hatred and love 
 cannot abide in the same place, at the same time. 
 And as we yield to temptations, evil of every 
 description arises in the soul, and stands in di- 
 rect opposition to God, and his law and light. 
 The great work, therefore, is to turn inward, and 
 wait in holy silence to feel the arising of the 
 pure light and love of God there ; and in the 
 same proportion as we yield, our love will begin 
 to rise. It will break forth as the morning. 
 Yea, if we are faithful to its divine influence, 
 it will cause our darkness to be as the noon day, 
 and thus our hearts will become emptied. They 
 will become as a vacuum, when the divine love 
 and liiilit shall have banished all these evils : 
 and when all combustible matter shall be turned 
 out of the soul. This cannot all be done at once. 
 It is a gradual w ork. In tlic figure, the Israelites 
 did not drive all out at once, lest the beasts of the 
 field should prey upon them. So with the souls of 
 the children of men. The Almidilv enters and 
 
161 
 
 engages the soul, and turns its attention to itself. 
 He shows it what is its first work. It is to do away 
 this thing, that thing, or the other thing, which 
 the light i^veals to be inconsistent with the di- 
 vine will. Here then, as we give up this enemy, 
 to be slain and cast out, it leaves a vacuum in 
 the soul, and this is filled with divine lore ; and 
 so, as there is faithfulness to the divine light and 
 manifestation in the soul, one enemy after another 
 is overcome, and there is always something to 
 fill up the place. The Lord in his loving kind 
 ness fills the vacuum, and enables us to go on 
 from one degree of strength to another. Here 
 we learn to know and understand what the 
 apostle expresses of growing in grace ; and in 
 the saving knowledge of God our Saviour, step 
 by step, like Jacob's ladder, by which we climb 
 from earth to heaven. We are brought out of a 
 state of wrath ; a state in which envy and strife is^ 
 and contention, and every evil work. 
 
 We gradually rise out of these things; and as 
 way is made, as I observed, evil is cast out, and 
 good comes in and fills the vacuum, till the whole 
 heart becomes renovated and renewed. 
 
 Here we come to witness the new birth. We 
 read of a state in which man becomes a new crea- 
 ture; ^^he that is in Christ is a new creature.'^ 
 What is it to be in Christ? It is to come up 
 into that righteousness which he came up into. 
 
 X 
 
162 
 
 He had to war ^itli temptations as we have. 
 One temptation after another assailed him ; and 
 as he overcame one, the divine light took place 
 of it : just so it must be with us, if we are ever 
 made fit for the kingdom of heaven. We must 
 come to know all these things removed, before 
 we can enjoy that pure uiulefiled love, where no 
 envy or strife is, no contention or evil work. We 
 are willing that every one should stand in his 
 own allotment. 
 
 Therefore, " let brotherly love continue.'' Let 
 us be of the same mind to one another. How 
 are we to be of the same mind? Does this mean 
 that we are all to come to the same point ? No. 
 Because we are gradually advanced one above 
 another. The elder brother has a mind to love 
 the younger, when he is under the direction 
 of the father ; and therefore the younger has the 
 same mind to love the elder, in proportion as 
 he is in his proper allotment, under the direction 
 of his great parent. So it should be in so- 
 cieties. There should be no discord, because 
 the individuals are in different situations ; they 
 are all children growing up together ; some have^^ 
 of course, experienced a great deal, some very 
 little ; but this should not excite the envy of those 
 w^ho are so young as not to comprehend, what 
 their elder brothers have attained to. That love, 
 which is stronger than death, keeps down envy 
 and strife, and every one in his proper allotment, 
 
163 
 
 is willing to let others do as he would have them 
 do to him. 
 
 Now to the want of this spirit of love^ in the 
 minds of the children of men, may be attributed 
 all the persecutions in the world, on a religious 
 account. Because if men were willing to subject 
 their wills to the divine will ; if we are desirous of 
 being the Lord's children, we must be obedient to 
 his law. And therefore, as he has but one law, 
 which is a law of righteousness in every soul, it 
 is a law that is clear and perfect ; so that every 
 individual that attends to this inward law, has 
 the will of God manifested to him. For no out- 
 ward thing can manifest the will of God. If we 
 believe what we read, and what we know in our- 
 selves, nothing can teach us the things of God 
 but the spirit of God. Notliing can write God^s 
 law upon our hearts but the finger of God. 
 There it is, then, that we must gather as the only 
 place of safety ; there the work is to be done. It 
 is there, we find our enemy, if we have any, and 
 there we must find our friend. But people are 
 too generally, looking outwardly to find God ; 
 and in this outward looking they are told about 
 a devil ; some monstrous creature, some self-ex- 
 isting creature, that is terrible in power. Now, 
 all this seeking to know God, and this devil, or 
 the serpent without, is the work of darkness, 
 superstition, and tradition. It hath no founda- 
 tion : it is all breath and wind, without the pow- 
 
164 
 
 er. We need not look without for enemies or 
 friends; for we shall not find them without. 
 Our enemies are those of our own household : 
 our own propensities and unruly desires are our 
 greatest, and I may almost say, our alone ene^ 
 mies. And yet, in themselves, they are all good ; 
 because man could not give himself propensities 
 or desires ; and therefore, as there is but one be- 
 ing who creates, and as he is perfect in wisdom 
 and holiness, and as he is nothing but pure and 
 undefiled love, he could create nothing but that 
 which is good. If nothing can create but this 
 undefiled love, all that we feel and^ all that we 
 have, w hen we turn inward, is the work of this 
 Almighty creator, who has stamped it upon man, 
 and made him a twofold creature, consisting of a 
 body and a spirit— matter and spirit. He has 
 impressed upon the immortal soul of man, pro- 
 pensities and desires, suited to its nature, and 
 suited to the design of its creation and existence. 
 He has impressed upon our animal bodies pro- 
 pensities and passions suitable to their nature, 
 to lead us to provide for what we stand in need 
 of. Nothing could impress these upon the crea- 
 ture, but Grod Almighty who creates ; because 
 man cannot create any thing, or make any addi- 
 tion to that w hich Grod has given him. Neither 
 is there any power under Heaven, which can 
 alter the state of man, beside man himself and 
 his Creator. And as God is over all, and is 
 
165 
 
 perfectly good, he could not possibly create evil; 
 and therefore, we must seek for the way in which, 
 and the place from whence this evil arises, in 
 some other quartei\ We must not look outward- 
 ly for it, but inwardly. 
 
 Here we find that we are possessed of desires 
 and propensities of various kinds, and a great 
 many of them ; and yet they are all absolutely 
 necessary, as our being is necessary. Here we 
 shall find out that which will banish all super- 
 stition and tradition from our souls: we shall 
 find out that God is the only great good ; that 
 all evil arises from our disobedience to him, and 
 from our abuse of his blessings. He has made 
 man a twofold creature; one part mortal, the 
 other immortal. The mortal tabernacle and the 
 immortal spirit within, can never unite one with 
 the other; they must stand eternally distinct from 
 each other; and therefore, the immortal spirit 
 has its independent nature, distinct from matter, 
 because it comes from God. In old days it was 
 seen to be so. These poor bodies of clay must 
 return to the earth from whence they were taken, 
 and the spirit to God who gave it. The soul, 
 when disencumbered from the body, returns to 
 the world of spirits, to give an account of its 
 deeds, while an agent under God, in the animal 
 body, with authority to direct it as wisdom should 
 dictate. We see that it is not in the animal body 
 to reason. No : it is not in bones to think, or 
 
166 
 
 flesh to reason. It is the immoi-tal soul only that 
 is accountable to God. For its own propensities 
 are limited by tlie lisjht of God in itself; and its 
 duty is to keep in subordination the animal bo- 
 dy, so as not to suffer it to get angry, or do any 
 thing contrary to this light. It is to keep it 
 down within its proper limits. And how natu- 
 ral these things are, my friends, if we reflect 
 upon them. They are as plain as A, B, C. You 
 Would find you never Avere tempted by a devil 
 without you, but by a devil within you. What 
 is the devil ? It is that cunning, twining wisdom, 
 —that serpentine wisdom of man. Man is a being 
 who is made a free agent, and with propensities, 
 out of which, he is to grow up into a more glo- 
 rious state. But by indulging them beyond the 
 bounds of wisdom and of truth, — here is where 
 the evil begins — -here comes in that that does us 
 mischief. What makes a drunkard, but the 
 souFs indulging the animal passion after drink, 
 which taken to excess produces drunkenness ? 
 It is nothing but the excess that makes the drunk- 
 ard. Here now we see where sin begins ; here we 
 see w here devils are created, by man himself; he 
 is the author of them all; as he is the only fallen 
 angel upon earth. What produces the glutton, 
 the adulterer, the fornicator, the covetous, the 
 liar, the thief, but an excess in the indulgence of 
 propensities, which lead us to seek for that which 
 is necessary for us? We should always keep 
 
167 
 
 within the limits of truth and wisdom, and never 
 suJBfer our propensities or desires to carry us be- 
 yond what God in his wisdom intended to be 
 our limits ; and thus all our passions would be 
 kept in their proper allotments. 
 
 Man was created and placed in a garden of 
 trees — full of trees — which he was to dress, and 
 keep them in order. And what were the trees in 
 the garden of Eden ? They were the propensi- 
 ties of man, in his animal body. These are the 
 trees that will grow, if they are not kept down 
 by pruning. You know how necessary it is for 
 the wise husbandman, by care and the use of the 
 knife, to keep his trees pruned; and if any bud 
 shoots out improperly, he rubs it off, and keeps 
 all smooth. If he suffers it to grow, it may be 
 injurious to the tree, and may require the knife. 
 Just so it is in a spiritual sense, if we attend to 
 the trees of the garden ; if we watch over them 
 with diligence, and watch every growing pro- 
 pensity, as it grows stronger, and the soul in- 
 creases in knowledge. As the desire of know= 
 ledge grows stronger, we are to keep it down, 
 and never let the mind rise, to exercise its own 
 ability to decide for itself, but wait in humility 
 on the heavenly Father to know his will. Let 
 the business be great or small, still it must be 
 under the dominion and control of the heavenly 
 Father. 
 
 Here we see how the blessed Jesus went on. 
 
168 
 
 and how he hegan. He said he did not come to 
 do his own will^ but the will of the Father, that 
 sent him. Just so with us, my friends ; this is 
 the end of our coming into the world, not to do 
 our own will, but the will of him that has bless- 
 ed us with this state of being, and endowed us 
 with these passions, which bring about our pro- 
 bationary state. We feel that we are placed in 
 a state of probation ; and we feel and know that it 
 is done by our Creator ; and, therefore, we must 
 conclude that it is the best situation in which in- 
 finite wisdom and perfect justice could have pla- 
 ced us. There could have been nothing more 
 excellent ; for if there could have been, our gra- 
 cious Creator would have placed his creature 
 man in the best situation — in the best possible 
 state to effect the great end of his creation. 
 Therefore, this probationary state, is the best 
 state that infinite wisdom could have selected, to 
 efPect the great design. 
 
 Well now, there must be something to bring 
 about this probation ; and has there been any 
 thing that any of us ever knew of, but these pro- 
 pensities and desires, that are a part of our com- 
 mon nature ? I challenge the whole host of man- 
 kind, to find any thing but our own propensities 
 and desires. And as man could not give to him- 
 self these propensities and desires, we have the 
 evidence along with them, that they were given 
 to us by our Creator, as the best possible medi- 
 
169 
 
 iim^ through which to effect his great end. He 
 made us innocent creatures, and placed us here 
 on earth, and had we been content in that state, 
 we should have remained mere machines. — That 
 being, which is the creature of another, if he is 
 made complete at once, without the liberty of ex- 
 ercising free agency, is a mere machine. But 
 contrary to all the rest of creation, the Creator 
 made and endowed us with the power of elect- 
 ing for ourselves. He gave us passions — if we 
 may call them passions — in order that we might 
 seek after those things which we need, and which 
 w^e had a right to experience and know. Yet, 
 not witliout laying a restriction upon the immor- 
 tal soul, saying, " thus far shalt thou go, and no 
 farther ;" as was the charge to our first parents, 
 when placed in the garden. They were endow- 
 ed with a soul, which was to be kept in subjec- 
 tion ; which w as to be kept under the divine di- 
 rection in all its propensities, and not to allow 
 them to exceed due bounds. Here is the proba- 
 tion of tlie soul ; and the only possible one, by 
 which it could rise out of an innocent state, into 
 a virtuous and a glorious one : to be an inhabi- 
 tant of Heaven ; to be a communicant with its 
 Creator, and the Grod of its existence and life. 
 
 Oh! my friends, how glorious the view — I 
 say, how glorious the view, when we are brought 
 to witness and to see how divine wisdom intend- 
 ed we should rise from a stats of mere innoceu- 
 
 Y 
 
170 
 
 cy, into a state of glorification, by a conquest 
 over all its enemies ; over e\ ery thing which 
 could obtrude itself upon the soul, or divert it 
 from its proper duty. 
 
 We need not look outward to find a devil ; 
 we shall find enough in us. We read that there 
 were seven devils cast out of Mary Magdalene. 
 She had been a vile woman, who was given to a 
 multitude of evil propensities, by the indulgence 
 of which, she was brought completely under the 
 power of them. Her rational spirit became en- 
 listed in the service of the passions ; and seven 
 propensities had been indulged in, till they be- 
 came as devils to her. Here she went counter to 
 the divine will. So now, Jesus quelled all these, 
 and hrought her into a sense of her desperate 
 state. As she believed on him, and looked to 
 him for help, — as she gave up to him, he ban- 
 ished the evil spirits from her soul — he bound 
 the strong man armed, and cast him out ; and as 
 she was faithful, and sat down in humiliation at 
 his feet, he spoiled all his goods. This produced 
 a vacuum ; and this vacuum was filled with the 
 holy presence. The Lord Almighty came in, 
 in lieu of it, to reign over all. And these were 
 all the devils that were cast out ; they were the 
 passions which were inimical to man's happi- 
 ness. 
 
 The leprosy was a disease, and such was the 
 superstition of that day 5 such the darkness and 
 
171 
 
 ignorance, that they were led to suppose, that 
 there was some devil from without that had 
 brought this disease upon them. This disease, and 
 many others, were cleansed from the people by 
 Jesus. He took upon him to cleanse the people- 
 he cured the lunatic. And what is lunacy ? It 
 is a failing in man, it is a disease, which was 
 then, may be now, and even is, sometimes sup- 
 posed to be, by the foolish and credulous a spirit 
 — an evil spirit. 
 
 These things should show us our iniirmity ; 
 and teach us to trust in the Lord oifr God, for 
 salvation and strength ; believing that if we in 
 early life begin to attend to these things ; to the 
 divine law, and the visitations of the holy spi- 
 rit, all these things would be banished. But for 
 the want of this, our imperfections lead us to 
 turn away from him, who alone can save us ; 
 and thus are we led astray and deluded. 
 
 This we must conclude if we believe the scrip- 
 tures, and our own experience: "They that 
 trust in the Lord, shall never be confounded.'^ 
 So that the great business of life, to the children 
 of men is, to turn inward, to the witness of God 
 in their own souls. We have many demonstra- 
 tions of this in the letter : but what does the let 
 ter do? What has it ever done? It can do no- 
 thing. It is not a cause, but an effect. It might 
 have a tendency, if we were willing-hearted, to 
 attend to the divine grace, to push us to it ; to di 
 
172 
 
 rect us to it ; but it can do nothing more. The 
 grace of Gotl is tlie only thing that can produce 
 the salvation of the soul of man: "For by grace are 
 ye saved, through faith.'' We must not expect that 
 the grace of God will save us, without faith in 
 its sufficiency. There is but one way that I ever 
 found, and that is, to be obedient to its teachings, 
 and attentive to its operation upon the mind. 
 As we attend to it, it will open our understand- 
 ings ; we shall learn to know its excellency ; and 
 in proportion as we are attentive to it, we shall 
 love it for its excellency and goodness. " For by 
 grace are ye saved, through faith ; and that not 
 of yourselves : it is the gift of God.'' 
 
 How then shall we undertake to give a bro- 
 ther or a father a belief? If we do it, what wicked 
 and presumptuous creatures we are, because 
 we take the place of God. We assume the 
 place of God when we tell our brother, this is the 
 light way ; my opinion is just right, and if thou 
 do not come into it, thou art a heretic. A brother 
 who does this, must be void of christian love ; 
 otherwise he would never assume such a stand. 
 He has not that love which leads every one to do 
 what he thinks is right in the sight of his Hea- 
 venly Father. If they do not see as he does, it 
 may be because they are not fit to see as he does. 
 They are not prepared in their own hearts. 
 They are not enough subjected, so as to bring 
 them to experience what their brother has expe- 
 
173 
 
 iienced ; and yet in this darkness they would 
 presume to rule their brother. Here is no bro- 
 therly love existing. Look at it now, if we 
 should suppose that some one should say^ " My 
 brother^ thou must be constrained to come into 
 my views.'' The brother says : " Not so, but 
 thou must come into my views.'' Here now, con- 
 tention and discord would enter, and every evil 
 work prevail : but on the contrary, were they 
 under the influence of brotherly love, they would 
 be willing to say, eacli to the other, " mind thy 
 own business ; tliy Father hath given thee thy 
 portion, and let it be what it may, be thou faith- 
 ful. Do not mind me ; I am not to be thy teach- 
 er ; I am not to be an example to thee, any fur- 
 ther than my example corresponds with what 
 Grod commands thee to do." 
 
 Let us encourage each other, in pursuing the 
 path of duty, as laid out by our Heavenly Fa- 
 ther, and none else does know it. As long 
 as we believe in the light, and continue to 
 walk in the light, our intentions become set- 
 tled and firm ; that we will do nothing but 
 that which is riglit. We shall endeavour to pur- 
 sue the right way in all things ; to do all the 
 good we can, and as little harm as possible, in 
 the world. These are resolutions which the di- 
 vine light brings the soul into, when it comes un- 
 der its regulating influence. It brings the soul 
 into its own nature, to do nothing but the 
 
174 
 
 light thing. This will be its steady aim. But 
 as finite creatures, though we might have no 
 other motive than that of doing good; yet it 
 is possible we may mistake, and do an inju- 
 ry in our dealings with others. But when our 
 motives are correct, and we suppose that we 
 are doing the best thing; but through a want of 
 previous knowledge we do that which injures a 
 brother, yet if he knows the sincerity of our 
 heart, and believes that we are always striving 
 to do the best thing ; it would make no uneasi- 
 ness, no breach of brotherly love among us. 
 Each one would continue to pursue his own 
 straight course, with nothing in view, but to do 
 all the good he could, and as little hurt as pos- 
 sible. 
 
 This is an excellent religion, when men are 
 willing to come to it. 
 
 These things have arisen from a view of the 
 preciousness, the dignity, and majesty of divine 
 love, as it has opened to me, since I stood up ; 
 although, I saw but little when I first rose, but 
 to endeavour to lead our mind-s home, that we 
 might be enabled to act with propriety towards 
 one another ; for I am clear, that it would be 
 impossible for any thing to disturb our peace, 
 however different our views, if we were acting 
 under the influence of pure undefiled love. We 
 should all harmonise and rejoice together, my 
 beloved friends ; we should become as one fami- 
 ly of love ; and should experience the testimony, 
 
175 
 
 that " the Lord's children are taught of the Lord; 
 and great is the peace of these children." But 
 when we look around and see how little righte- 
 ousness there is among us, we are afraid to look ; 
 we see so many inconsistencies, we hardly dare 
 look, — we are afraid to examine. That even when 
 an individual under the best concern or exercise, 
 is led to point out to us the enormities we are 
 guilty of in this land, they seem ready to turn it 
 behind their backs. Then what must be done ? 
 Let us " try all things; prove all things, and hold 
 fast that which is good.'^ Did we enter into a 
 close investigation of the one great principle of 
 actions — justice, we should see how far we are 
 in the performance of our duty to our fellow crea- 
 tures. For we must be just before we are gene- 
 rous. There can be no charity, no virtue, which 
 has not justice for its foundation. 
 
 Let us then inquire, are we doing any thing 
 that oppresses them; are we doing any thing 
 that strengthens the hand of the oppressor ? 
 Look to it my friends. You know that the 
 receiver and the thief are considered equal. He 
 that receives stolen goods is just as guilty as the 
 one who steals them. Now, how oppression 
 reigns in our land ; and how many goods there 
 are which are even worse than stolen goods. 
 
 I appeal to your common sense, my friends, 
 whether to make a man labour and bring forth 
 to us his goods, is not worse than stealing. There- 
 
Tore he tiiat partakes of these stolen goods^ is worse 
 than the common thief. Our common understand- 
 ing would dictate this to us^ was it not for the pre- 
 judice of education and tradition. But when we 
 become accustomed to any thing, however evil it 
 may be, if it has been sanctioned by usage, we 
 find it extremely difficult to abandon it ; and par- 
 ticularly, where we are individually interested 
 in it. We are not willing to believe it. We do 
 not want to see these things, and turn our backs to 
 a serious search. In tliis case it is not difficult to 
 know our duty, because the matter is so clear and 
 plain : and there cannot be an individual who is 
 willing to stand as an upright man or woman, 
 but would be willing, if possible, to know where 
 they were falling short. For they that can 
 strengthen the hand of the oppressor in the least 
 degree, how can this divine love come in, and 
 fill their hearts, while they manifest a hatred to 
 their fellow creatures? They who strengthen 
 the hand of the oppressor, evidently manifest a 
 hatred to the oppressed. There are many ways 
 in which we oppress. This land is guilty of the 
 oppression of human beings, and the crime lies 
 as a dark cloud upon the nation. 
 
 I consider it the duty of every individual to 
 search into this subject. Oh ! my friends, let us 
 strike at the very bottom ; and may we be led to 
 go on hand in hand in the work. Let us join 
 hand in hand in the resolution to do good; 
 
It77 
 
 and we shall be stimulated^ to do all that we 
 can to put an end to this cruel oppression in our 
 land. Where injustice now reigns^ justice would 
 come up in its dignity and power; and the op- 
 pressed would be relieved. The chains Avould 
 be released from the necks of our fellow crear 
 tures; justice would be exalted^ and come up to 
 reign over all. We have hardly got our hands 
 clear of our oppressed fellow creatures, and we 
 sit down in ease, and keep encouraging those 
 who are engaged in this cruel traffic. What is 
 the difference whether I hold a slave, or purchase 
 the produce of his labour from those who do? 
 If I deal moderately with him, would it not be 
 better to hold him myself? — 1 say, would it not 
 be better to keep one in a moderate way ? 
 
 Look to this, my friends. I see the scales 
 that are upon the eyes of the people; — their 
 prejudices are such, that it requires something 
 powerful to break the scales from off their eyes. 
 But let us make the case our own, and then we 
 shall begin to see through a more impartial me- 
 dium. Now here are dear parents, the fathers 
 and mothers of children. Suppose the ty- 
 rant should tear from you your dear sons and 
 daughters, take them into the next county, put 
 them under the iron yoke, and lash them every 
 day, and deprive them of every liberty and en- 
 joyment ; and above all, the liberty of free agen- 
 cy, without which all other blessings are not 
 
178 
 
 worth enjoying ; tor nothing can be a blessing 
 to a slave in this world. Look at it^ my friends, 
 and say, whether you could go over the line of 
 a county, and traffic, and buy the produce of 
 your tender offspring, who, through toil and 
 bloodshed, had been compelled to labour at a 
 tyrant's will. And is not the principle still the 
 same, if we go a little further, and buy the pro- 
 duce of our fellow creatures, who are not so 
 nearly connected? Are we not all brethren? 
 Have we any better right to oppress one who is 
 not our immediate brother or sister, than we have 
 to oppress one that is ? 
 
 Oh ! that we might learn wisdom, before our 
 iniquity becomes our ruin ! I say there is a black 
 cloud hanging over us, and 1 can see no advance- 
 ment that we can make till this greatest of evils 
 is removed. There are many other evils and 
 acts of injustice in the line of commerce and 
 trade with one another, where we impose on one 
 another, and do manifest injustice ; but these are 
 so trivial and small compared with this great 
 one, that I have little hope of improving in this 
 respect, till the greater evil is banished from our 
 land. And how quick it might be effected, were 
 justice to reign— if we were all willing to be just 
 men and women. 
 
 Are we to reason about consequences, when 
 the divine light shows us our sins ? If we leave 
 off this sin, this or that will be the consequence ; 
 
179 
 
 the tyrant may suffer by it ; we shall be taking 
 away his living. Is this good reasoning? What 
 matter is it about the tyrant ? We are called up- 
 on to do that which is right and just; and are 
 not to consider what the consequence will be. 
 
 What if a thief should say to himself, " Now 
 God calls on me to leave off this sin ; but I have 
 been stealing a great while, and if 1 leave off 
 this sin, I shall have no way to live." What 
 should we think of an individual who would un- 
 dertake to reason with the Most High in this 
 way? We know he could not find favour in his 
 sight. When we have sufficient evidence, we 
 need not look any higher. When our own un- 
 derstanding testifies tons that we are wrong, that 
 we are unjust and unrighteous, shall we then wait 
 for revelation? Why it would be casting an in- 
 dignity upon him, who gives us these lesser 
 means, to convince us with the clearest demon- 
 stration. Our own common sense is a sufficient 
 evidence, and we need not look any higher. If 
 we know an act to be unjust, no matter how we 
 come by the knowledge ; even if a child in the 
 neighbourhood, should tell us of it, if we have 
 evidence in ourselves that the child has spoken 
 the truth, we have no need to look for liigher evi 
 dence, because this may be the means under 
 Heaven, by which our eyes should be opened. 
 
 Wiienever we come to the knowledge of a 
 truth, no matter by what means, it is time then 
 
180 
 
 for us to attend to ii, and to leas e oil* oui* injus 
 tice, if we arc guilty of any. J t is enough that 
 we are convinced, even if it were by an inani- 
 mate thing ; or if we are brouglit to see as Ba- 
 laam was, by means of an ass. We have no 
 right to look any higher, when we are convinced 
 that any tiling is the truth, and nothing but the 
 truth. — Well is it not so? Can we want to 
 go any where to be informed of our duty in this 
 matter? Can any people have a better view of 
 a subject than we have of this ? Could we know 
 it better if we should ascend into Heaven ? 
 No. Not any thing in Heaven can make it 
 plainer than it is. All revelation, and all that 
 is rational, can prove no more ; for our common 
 sense proves indubitably that slavery is the most 
 cruel and most wicked of all things. We have 
 the most self-evident proof; and in the great 
 day of account, we dare not make the plea, and 
 Say, the Bible did not reveal it to me. The 
 question will be, didst thou not see it by the 
 light of reason, that was communicated to 
 thee ? Did not thy common understanding con- 
 vince thee? And still thou wouldst not believe ! 
 But we are not willing to believe, unless the Al- 
 mighty will convince us by some great miracle. 
 We are like the Jews, when they would not be- 
 lieve the miracles of Jesus Christ. His disci- 
 ples wanted him to bring down lire from Hea 
 ven. But he would not indulge them. 
 
181 
 
 We know, to the utmost certainty, what slave 
 ly is, and not any thing in Heaven can make it 
 plainer than it is. 
 
 If we know it to be unjust, will we still wait 
 for the Lord to tell us it is so ? He will never do 
 it; for he has already done it, by the means 
 which he appointed for that purpose. But being 
 unjust to man in our common way of life — being, 
 too many of us, in the way of darkness, we can 
 have fellowship with the works of darkness ; 
 although we are called out of it all. 
 
 I know not how to leave this subject, for my 
 soul is in it. Oh ! may it be our desire and our 
 resolution, my friends, willingly to take up the 
 cross and despise the shame ; — altliough individ- 
 uals may point the finger of scorn at us, and say 
 it is a little thing — don't let us regard these things. 
 We are not accountable to man, but to our Cre- 
 ator, who is doing every thing to make the w ay 
 plain and intelligibly clear to us. 
 
 Can we have christian love, and strengthen 
 the hand of an oppressor? Be sure we cannot 
 my friends. We are void of it, because we de- 
 light in gratifying ourselves. Oh ! may we, in- 
 dividually, sink deep into the consideration. 
 Try these things, my friends, and search for 
 yourselves. I do not desue, as a brother, to im- 
 press my opinions upon you ; but only to give 
 you my views, and leave them as a mirror for 
 you to look into. I would not have any turn t© 
 
182 
 
 my views, merely Ijccause they are mine ; but 
 because they are convinced of the irresistible 
 truth of them. If they do not see as I do, it 
 does not break my love with my fellow creatures. 
 I am thankful — and this is the very pearl of my 
 life — that I feel and continue to feel, nothing but 
 love to flow to every creature under Heaven. 
 Oh ! how precious it is. ^' Eye hath not seen, 
 nor ear heard, neither have entered into the heart 
 of man, the things that God hath prepared for 
 them that love him ;" — that love him with that 
 pure love, that hath all power, both in Heaven 
 and in earth. Love is stronger than death, but 
 jealousy is more cruel than the grave. 
 
 I have never known or witnessed any evi- 
 dence of fallen angels, but those who are fallen 
 men and women. I believe there never were any 
 other on this earth. Those whom the Lord has 
 called, and who have been made partakers of the 
 good things and power of the world to come, 
 these when they fall away and become apostates, 
 are fallen angels. For what are angels, but mes- 
 sengers ? As it is said : " He maketh his angels 
 spirits, and his ministers a flame of fire.'' 
 
 Now we ought to take warning, my friends, 
 till we become established. Not but that I be- 
 lieve there is an arriving at a state of establish- 
 ment beyond falling. But few arrive at it for 
 want of faithfulness. Many make a good be- 
 
183 
 
 ginning, but too few hold out to the end. It is 
 not enough to begin well, and to run well for 
 a while ; but we must persevere. For it is only 
 those who endure to the end, that shall be saved. 
 Now, those whom the Lord has blessed, and 
 who have advanced in some degree to be his 
 people ; and whom he has enabled by his grace 
 to become useful in their day ; do sometimes fall 
 off. Are not these fallen angels ? 
 
 Oh! let us deeply consider these things. 
 Ever remember that it is not enough to begin 
 well. How many there were brought out of 
 Egypt, through the wilderness, who, neverthe- 
 less, never entered into the promised land. They 
 were afraid, they lost their confidence, when 
 they came on the borders of Canaan. So it is 
 with many who set out in the christian travel. 
 They go on well for a while ; but when their life 
 and all is to be given up, they fail. When we 
 enter the conflict, and our lives are ready to be 
 taken from us, how many ten thousands there are, 
 in the present day, who, like the Israelites, have 
 rebelled against God, and turned away from their 
 former confidence. Let me repeat it again. It 
 is not enough to begin well : it is not enough to 
 i*un well for a while, and to get through the wil- 
 derness, and in a good degree towards a state of 
 establishment ; because the greatest trial that we 
 find, is at the end of the conflict ; when we come 
 to the point where all must be given up ; where 
 
184 
 
 our lives must be considered as nothing to us. 
 See our great example; he had his conflicts^ 
 liis trials, and temptations ; when his life and all 
 Mas to be given up. How trying the scene 1 how 
 painful ! He was brought to cry out, in anxious 
 concern to his Father. Yea, in his prayer, he 
 was brought to sweat, as it were, great drops of 
 blood, and nature felt the desire to escape this 
 suflFering. " If it be possible, Father, let this 
 cup pass from me.'^ But see the example — " not 
 my will, but thine be done." Oh ! believe me, 
 here in this trial many shrink back, and become 
 as dead lights. 
 
 Oh ! may we be encouraged to faithfulness : 
 Oh ! may we be led in due time, to see our own in- 
 sufficiency, and to cry out, " My Grod, my Grod, 
 why hast thou forsaken me." These things we 
 must go through, if we continue to the end. If 
 we persevere in faithfulness, we must be brought 
 to the time in which all must be given up : yea, 
 the death of the cross must be our experience. 
 Therefore, let us take courage arid persevere on, 
 whether life or death, let us keep our eye single 
 to the divine light, to our holy leader, and he 
 will carry us through, over all, to name the name 
 of that great and adorable name. Let us, there- 
 fore, in confidence of this, be willing to thank 
 Ood and take courage. 
 
SERMON VIII. 
 
 DELIVERED AT FRIENDS* MEETING-HOUSE, NEWTOWN, IN 
 BUCKS COUNTY, ON FIFTH DAY MORNING, 9tH OF TWELFTH 
 MONTH, 1824. 
 
 Some men and some women seem to show an 
 aversion to all order and discipline, as if it was 
 not necessary, since we are all to be governed 
 by one principle and power in us ; as though it 
 would be right for every one to be left to act in- 
 dependently one of another. This must arise 
 from a want of a right knowledge of ourselves, 
 and of the God that made us. 
 
 The first step to true knowledge, is to know 
 ourselves. But do we, individually, improve the 
 understanding that we are blessed with, by our 
 great Creator? Do we improve by the things 
 that we see, and hear, and know ? Did we do 
 this, we should come to have a true knowledge 
 of ourselves, and of the great Author of our be- 
 ing. We should couieio know and believe, that 
 he is a being perfect in knowledge ; and that by 
 him all our actions are weighed. Now to come 
 to know this is no secret ; it is no hard thing, 
 nor is it difficult ; because we may learn it by 
 our every day's experience. We learn it from a 
 
 A a 
 
186 
 
 consciousness ^viillin us, of having done right or 
 wrong; because Avhenever we do amiss, and turn 
 aside from the path of rectitude, we find some- 
 thing in us, that impeaches us, that brings guilt 
 and remorse upon us. Now what is this, my 
 friends ? It certainly is something invisible to 
 the outward senses of animal man ; yet we know 
 it to exist in us. There is nothing more self- 
 evident to us tlian this fact ; and here it is, then, 
 through this medium, that we are to get right 
 knowledge, riglit ideas, and right views of the 
 divine character. As he is perfect in wisdom 
 and knowledge ; so he is a God of order. We 
 behold this, even with our external eyes, when 
 we behold the heavens, and the eartli, the moon 
 and the stars ; and when we behold them con- 
 tinuing in that beautiful order, in which he ar- 
 ranged them by his eternal laws. 
 
 Although these vast bodies of inanimate mat- 
 ter, can be in no respect accountable in them- 
 selves, for their conduct, still we see them so 
 arranged by infinite wisdom, and placed in such 
 beautiful order, that tiiey never interfere with 
 each other. They never run foul of one another: 
 and when we consider them rightly, they bring 
 us to see, that these inanimate bodies may be 
 considered as social beings, having intercourse 
 with each other, and helping each other, by 
 which they are continued in that excellent order^ 
 fin wliich they were originally arranged. 
 
187 
 
 Behold the outward sun, how wonderfully it 
 operates upon the earth and upon our bodies, by 
 its light and heat. It emits them powerfully, 
 not only upon man^ but upon the bea,sts and 
 herbs of the field. These great bodies, these 
 vast orbs, though inanimate in themselves, have 
 a most wonderful effect upon every thing around 
 them. What would become of us, and of our 
 eartli, were it not for the enlivening beams of 
 the sun? Although it emits so much, yet it 
 never lessens. It is like an epitome for us; it 
 is like an index for us to act by, as social be- 
 ings. If we were willing to exercise the power 
 that God has given us, and to keep in that ar- 
 rangement and order, which he has fixed for his 
 creature man, how we might emit blessings, and 
 yet lose nothing. Every thing that goes from 
 us returns again to us, just as the light and heat 
 that the sun gives to us, returns back to the 
 fountain from whence it came. He never lessens 
 in consequence of what lie imparts to others, but 
 his power and his excellence always continue 
 the same. 
 
 And how we may be instructed by the move- 
 ment of the earth, in its eccentric orbit around 
 the sun. When it passes away from the sun, it 
 enters into a colder region ; and if the light and 
 heat were taken from it, its weight would be- 
 come iiiuch greater, and being heavier, it would 
 be thrown from its proper orbit, and of coarse, 
 
188 
 
 it might run foul of other bodies. But we see, 
 that in the arrangement of divine wisdom, it re- 
 turns again ; it comes round into its proper place. 
 So it has been through all ages past, and so it 
 will continue, through the eternal ages to come. 
 
 All the heavenly bodies will keep in that ar- 
 rangement, which eternal and infinite wisdom 
 designed for them. We see these vast orbs of 
 light ; tlie moon and stars ; and Ave have the 
 most indubitable evidence and circumstances, to 
 prove, that all tlie light which the moon has, is 
 derived from that sun, from which we derive our 
 light; and it is acted upon according to divine 
 wisdom. Here we see harmonious and social 
 commune, in these inanimate bodies. 
 
 What great teaching 1 how wonderful the dis- 
 covery ! Here now, man, although in himself 
 small, when compared with the earth, and these 
 vast bodies of matter, still, has something in 
 him, which is immortal ; something which came 
 from God, and which must return to him. Our 
 immortal spirits receive all their light from that 
 ceki^lial and invisible Sun, which is the creator 
 of all things. He emits of his excellency to us; 
 and yet he does not lessen, but remains eternal- 
 ly the same; for all that comes from him will 
 return to him again. There is a continual cir- 
 culation, the same as we witness upon the earth 
 on which we live. All the rivers which run to 
 th^ sea, and to the mighty ocean, comprehending 
 
189 
 
 all the waters of the earth, return back through 
 invisible channels, to replenish the fountains and 
 to renew their former course, in rivers and streams. 
 So it will be with us, as accountable creatures to 
 our God ; for we have nothing but what comes 
 from God ; nothing but what has emanated from 
 his love ; and therefore we are accountable to 
 him, for all we have received. 
 
 Now, when we feel the warming beams of 
 the Sun of righteousness ; the great source of all 
 perfection, of all light and knowledge, and of eve- 
 ry thing that can console a rational mind ; — - 
 when we are filled with his goodness, when it 
 shines upon the soul and enlightens and warms 
 it, still nothing is lost from the great fountain, 
 because, as the soul is attentive, it will return all 
 back again, as a tribute to him. 
 
 Here then, we learn and come to know and un- 
 derstand, that man, as a social being, must be 
 regulated by order and discipline ; for as God 
 is perfect, in all knowledge and wisdom, so he 
 will remain to be a God of order. No doubt it 
 will be so perfect, that it will certainly prevent 
 his rational creatures from running foul of one 
 another ; as we see in relation to the heavenly 
 bodies, that they never run foul of each other. 
 They, however, impart to, and receive from, 
 each other, to their mutual benefit, and by it 
 they are but answering the grand design. When 
 we look at comets in their unknown path, be- 
 
190 
 
 yond our feeble compreliensiou ; how reasonable 
 it is to suppose, that^ in passing tlirough the im- 
 mense space allotted to them, they impart to the 
 bodies, by which they pass, and likewise, that 
 those various and distant orbs return something 
 to them, which they with equal fidelity transmit 
 to the sun, upon whom they are themselves de- 
 pendant. 
 
 Just so, rational beings are made social be- 
 ings, that they may be a blessing to each other ; 
 that each may impart sometliing to his fellow, in 
 return for what he may himself receive. Each 
 can be doing good to the other ; and if they are 
 kept under the influence of divine love, there 
 never will be any jumbling ; and they never 
 wall run foul of each other. It is impossible, in 
 the nature of things. Therefore, there would be 
 no fault found, respecting right order and disci- 
 pline, in the associations of the children of men; 
 and especially among those who are considered 
 religious communities and associations. In these 
 associations, order and discipline are not only 
 requisite, but absolutely necessary ; they cannot 
 do without them. But this discipline and order 
 must be that w^hich is fixed by the divine lawgiv- 
 er ; and then if there is any occasion found to 
 violate it, it must be in consequence of its having 
 been perverted by the children of men. Now 
 here we may see that the great end and design of 
 the Almighty is, to have order among the cliildren 
 
191 
 
 of men. We can see the necessity of it, what- 
 ever our profession may be ; and so necessary 
 and important is it, that there cannot be a hap- 
 py family without it, among the children of men. 
 God forbid. It is impossible. 
 
 Every pious parent, every one who has a 
 right to be considered a child of God — -and none 
 can be considered so, but those who are led by 
 the spirit of God — will see the absolute necessi- 
 ty, and they will be led by the light in their own 
 souls, to form a discipline for regulating and or- 
 dering their families. And if it arises from di- 
 vine light in the soul, it will be so arranged 
 among the several branches, that they will ne- 
 ver blunder over one another, or hurt, or wound 
 one another. Therefore, all the fault that can 
 be found, must arise from a counterfeit of its 
 meaning, suiting it to their own desires — their 
 own aggrandizement, — to make them lords in 
 their several places. 
 
 Here it is, that many schemes of order and 
 discipline, which are set up, stand in direct op- 
 position to the order of God, and therefore they 
 are soon found fault with, and very justly so ; be- 
 cause they must lead to disorder instead of order. 
 To know right discipline, there is but one way, 
 and that is, to investigate ourselves with the light 
 and understanding with which we are blessed. 
 We must do this, for this is the way to trace 
 causes by their effects, Man is the effect of 
 
192 
 
 God's love; the effect of God's power; and the 
 design of the Almighty, who is an all- wise be- 
 ing. And here now, as this effect is rightly 
 known ; as we consider rightly and under a 
 right direction, with respect to our real being, we 
 are brought to see that God has made us all 
 equal, by which social order comes to be estab- 
 iished, and right discipline. We thus become 
 confirmed in such a way, that we never injure one 
 another, in our progress through this probationa- 
 ry state. But as far as we keep to it, we are 
 constantly emitting something, like the planeta- 
 ry orbs of a lower order, which receive their light 
 from the sun. 
 
 The glorious sun may be considered as a repre- 
 sentation and index of the Holy One: the moon 
 and stars are acting under divine direction, and 
 like so many beings, and always emitting a part, 
 in regular order, as designed by omnipotence. We 
 see and observe, that the moon, although it is so 
 far distant from us, has an effect upon our earth, 
 and upon us; which shows the wisdom of 
 the Almighty, through which, by his infinite 
 power, he keeps all things in order, according 
 10 his great design. 
 
 lYe see these vast inanimate bodies moving in 
 this holy order, and cannot but admire the mag- 
 nificence, the beauty and the harmony of the 
 whole. Then should we not be concerned to 
 know our own orbit, in the great family of man- 
 
193 
 
 kind ; that we might be enabled to move in our 
 proper place^ and never interrupt a brother or a 
 sister, or cause a jumble in the creation of Grod? 
 
 I am confirmed in the belief, that if we were 
 individually c<mcerned, to turn inward to the 
 divine light, we should be enabled to accomplish 
 this. For there is nothing that can instruct us in 
 this line of order, but what may be seen, by the 
 omitting of his light and power into our souls in 
 our separate orbits. As the moon receives all 
 its light from the sun, for itself, in the first place^ 
 so by that means it is enabled to emit a part of 
 the power received, to the next orb ; and here 
 the heavenly order is kept up. So it has been 
 through all the previous eternal ages, and so it 
 will continue to all future ages. The order of 
 God cannot be broken; and therefore we con- 
 clude, from these reflections, that all the endless 
 regions of unmeasured space, are filled up with 
 worlds, containing suns, moons, stars, and the 
 like, according to the divine ordering ; and that 
 these are passing through from one to another, 
 as social beings. We may in a degree consider 
 so, and that by the great first cause acting upon 
 them, they are kept in that holy order, in which 
 divine wisdom placed them. 
 
 We cannot conceive that there is a vacuum, 
 
 but that every part of the boundless regions of 
 
 unmeasured space, is filled up and supplied in 
 
 its proper order. Because if there was a vacuum 
 
 B b 
 
194 
 
 111 any part of this unmeasured space, and no 
 thing occupied tlie place, these vast orbs might 
 be likely to scatter oif, into that portion of un- 
 limited space. 
 
 No, my friends, all is filled according to the 
 wisdom and goodness of God ; and all is oper- 
 ating together, to effect his great purpose. How 
 much we might learn from these views, if we 
 would be consistent, and investigate rightly. 
 Each individual of us may be considered as a mi- 
 crocosm, a little world, in which there is con- 
 tained a kingdom, where the Almighty works 
 and acts, leads and directs. And were it not for 
 our stubborn resistance, he would lead us in 
 such a way, that we should always move under 
 the all-Avise direction of the Supreme Ruler : and 
 thus we should be kept right, and we should 
 never run foul of each other, or in any way in 
 jure each other. Then that holy harmony in- 
 tended by the Creator would be preserved. But 
 when we attempt to set up order, contrived in 
 our own wisdom, it has a contrary effect ; for it 
 divides but does not unite. 
 
 Now, we are not to complain of right order 
 and discipline, because it is abused, under the hy- 
 pocritical pretence of those who want to be their 
 own orderers and directors ; who, in their own 
 wisdom, form creeds of faith, opposed to the 
 direct order of truthand wisdom. They are all in 
 darkness 5 they all lead to death and discord; but 
 
195 
 
 it does not follow that because the order which 
 IS set up in man's wisdom^ is not productive of 
 concord and harmony, that all order is therefore 
 unnecessary. No, my friends, this is going to 
 the other extreme. I delight in order ; and I 
 have found the blessed benefit of it in myself. 
 We have a great need of order in ourselves, and 
 we have a great deal to govern. All the propen- 
 sities and desires which we feel moving so pow- 
 erfully in us, are to be governed and kept within 
 due bounds ; and we cannot do this, unless the 
 immortal spirit is under the immediate direction 
 of our Creator, and completely passive to his 
 power. We must come to be like the inanimate 
 earth, and other inanimate bodies which have no 
 will of their own. They never diverge from the 
 order which God designed. They preserve the 
 order which he allotted to them ; and this shows 
 us, that if we would become subject to right or- 
 der, we must first come to the same passive state ; 
 we must come to be like the inanimate earth. That 
 is, we must feel that we have no capacity to do 
 any thing, or to seek wisdom, only as it comes 
 from the Holy One. For as all knowledge is 
 comprehended in him, therefore man cannot de- 
 vise any wisdom or knowledge, from any other 
 source, but this eternal source; that is, from the 
 light and spirit of Grod in our souls. 
 
 All other wisdom is foolishness with God. 
 Every kind of Avisdom which we derive from 
 
196 
 
 without^ by the exercise of our free agency, is 
 foolishness with Grotl ; and leads us to run foul 
 of each other, and make a jumble in God's cre- 
 ation. It turns all things upside down; and in- 
 stead of enabling us to answer the end of our 
 creation, by glorifying God and enjoying fellow- 
 ship with him ; it engenders strife and conten- 
 tion, and every evil work by which man can be 
 made miserable on earth. 
 
 It is the hardest part of man's work, while in 
 this probationary state, to be willing to become 
 nothing, or to be any thing that the Lord is 
 pleased to make him. It is hard for us to come 
 down to do what we consider his righteous work 
 without looking for a reward for doing it. Now 
 look, my friends, for a moment. Can such men 
 and women, who are looking for a reward, be 
 any thing but selfish creatures ? Do they not 
 love themselves better than they love God? If 
 he w ill not reward them, they would turn their 
 backs upon him. What a contemptible state is 
 this ! We will only do righteously because we 
 are to be rewarded for it, and cease to do wick- 
 edly because we must be punished for it. Do 
 we not see, that while this is the case and con- 
 dition, we are selfish creatures, alienated and 
 separated from God? When we get into a right 
 state, and come to be passive, like those inani- 
 mate bodies, then we shall be willing to be re- 
 gulated by his law and light. 
 
197 
 
 Here now we see the difference between those 
 inanimate bodies, and the creatures which God 
 has endued with an immoi*tal part, or with 
 that understanding and knowledge, which was 
 necessary to effect the great and glorious 
 end of their creation. Yet all must be in sub- 
 servience to the divine mind of the great pre- 
 server of his creatures. Here now, when we 
 come to search ourselves, and behold our own 
 impotence and weakness; and to find that of 
 ourselves we can do nothing aright, we shall be 
 brought to the conclusion that there is but one 
 good, and that is God ; that there is but one who 
 knows good, and that is God. Man can never 
 know good but as he derives the knowledge from 
 this unchangeable source of good, of wisdom, 
 and of knowledge. When man is brought to 
 see his own imperfections, to bow down and 
 yield obedience to God, and become passive like 
 the earth, as I observed, or as expressed by the 
 parable that Jesus put forth to the people, in his 
 day — " The kingdom of God cometh not with 
 outward observation : for behold the kingdom of 
 God is within you ;'' and the kingdom of God is 
 not a kingdom of this world. No, the kingdom 
 of the Lord^s children is not of this world, as 
 Jesus, the first born of perfection, that we have 
 a particular account of, among men, declared, 
 that the kingdom of God is not of this world. 
 
198 
 
 Now let us have a care, my friends, that we 
 do not suffer these improper desires to gain 
 ground, by giving way to the desires that lead 
 after glory and honour, to take part in the king- 
 doms of the world and of God, at the same time. 
 We cannot be heirs of both kingdoms at the 
 same time. Here we are brought to see, that if 
 we are heirs of God we cannot touch or take 
 part in the governments of the world ; because 
 they stand eternally in opposition to the govern- 
 ment of the God of heaven. Why? Because 
 all their laws are made in the wisdom of man, 
 which is foolishness with God. And yet they 
 are necessary among those who are thus igno- 
 rant and behind hand in knowledge, to keep men 
 from violent acts, and from hurting one onother ; 
 but that is no reason that the law of the Almigh- 
 ty should not prevail. Because that will super- 
 sede all laws, made by the children of men on 
 earth. It will lead us to do good in such a 
 manner that other laws will never operate to our 
 hurt. If we are faithful; if we come under 
 the regulating influence of God in our souls, it 
 will take away the necessity of all other laws 
 from us ; and they will let us live in peace, eve- 
 ry where upon the earth, without any molesta- 
 tion. It will rejoice the rulers, that a portion of 
 the people never give them any trouble, by vio- 
 lating the laws. 
 
 Here now, being brought into the divine na 
 
199 
 
 ture, every thing that emits from us, is light in a 
 degree ; the same as that which emits from the 
 Holy One to his children. And here, as every 
 soul has a witness for God in itself, so that wit- 
 ness bears testimony to the righteousness of 
 these, and in such a manner that the worst men 
 are obliged to leave them, and cannot take up 
 sword against them. Let them be scattered 
 where they may, they must see all in this way, 
 and understand the law and discipline in our 
 souls. Here we shall have confidence to be- 
 lieve, that none of the nations of the earth would 
 harm us — that not all the wickedness of men 
 would do us any injury. We having the wit- 
 ness in ourselves, the wisdom of God would so 
 manifest itself, that we should all be the best of 
 friends, and ready to do each other every good. 
 Here we should see the way, and behold the me- 
 dium by which we should experience and know 
 gradually — even as individuals came to it, so 
 would societies and nations ; — by which the pro- 
 phecy would be fulfilled : " 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.^' We should all feel that kind 
 of confidence, that we should never have need 
 of a sword, so long as we were under the regulat- 
 ing influence of the Lord's discipline. It would 
 be as the power of light over every heart. Ho 
 
200 
 
 not think that if we come to this alone it is suffi 
 dent. We are made social beings in respect to 
 one another^ and we need right order and disci- 
 pline ; but this right order and* discipline must be 
 of God ; it must not be the contrivance of men and 
 mortals. And as to the outward letter of it, it 
 would be very small and concise ; for all have, at 
 a certain age, the law within themselves, and 
 yet, though they have the law in themselves, 
 still they have propensities and desires at their 
 command, that this law seems not to be a re- 
 straint to. Here we see it to be so, because it is 
 a truth, that all have sinned and come short of 
 the glory of God. And why was it so? Be- 
 cause we had not learned to know the difference 
 between good and evil, and we undertook to 
 know it ourselves ; and presumed to indulge our 
 propensities beyond due bounds ; and not being 
 subject to the divine law, we enlist in these pas- 
 sions and propensities, which, though necessary, 
 yet they may be abused. They bring about our 
 probationary state — a state needful — a state ne- 
 cessary to enable man to rise from the state into 
 which he has fallen, or in which he has been crea- 
 ted, into a state of true wisdom and knowledge, in- 
 to a greatness of s^oul, prepared to inhabit Heaven 
 and the realms of bliss, with God and the spirits 
 of just men made perfect. Here we grow into one 
 degree of knowledge after another. We must be 
 children before we are men. Children bring no 
 
201 
 
 knowledge with them into the world ; they must 
 learn every thing here. Here we see the necessity 
 of discipline in families. No man or woman is fit 
 to be a parent^ till they come to know the Lord's 
 discipline in themselves; for until they know 
 this^ how can they form a discipline for their 
 children ? The parent is to account for them, 
 w hile they have no judgment of their own, there- 
 fore, it is their business to govern all their pro- 
 pensities and passions, and not suffer their an- 
 ger to rise, and poison their hearts. They are 
 not to indulge their children improperly : to leave 
 them to themselves, without discipline, is very 
 wrong. The parent must come to know and act 
 willingly, and not till then, are they fit to be pa- 
 rents : or, in other words, till they submit to the 
 holy law ; for the law of God is the cross of the 
 soul. 1 say that it is not fit, that men and wo- 
 men should have children till they are willing to 
 come here and wait for the blessing. 
 
 I would not have them put off uniting in mar» 
 riage, by which the Almighty designed in his 
 wisdom, that our species should be propagated, 
 and be multiplied upon the earth. No, because 
 the first choice that a rational soul ought to make, 
 when he feels a capacity to receive a law, is to 
 submit himself to the discipline of the divine law 
 in the soul ; — and he must feel that it comes, as ] 
 have observed. We have a consciousness when 
 we have done wrong ; which could not be the 
 
 c c 
 
202 
 
 case unless we had a decisive rule which speaks 
 peace and joy to our good acts, and trouble to 
 our transgressions. As soon as the dear youth feel 
 this, then is their time to lay hold of this great 
 and excellent teacher. If they would seek God 
 and be willing to be governed by his law, and 
 the dictates of his light in their souls ; then, pre- 
 vious to arriving at a state of manhood, suitable 
 to unite together in conjugal bands — they would 
 previous to this, make that great and blessed 
 choice, to "seek the kingdom of God, and 
 his righteousness ;'' and they would feel and be- 
 lieve the truth of the testimony of Jesus, that 
 "all these things shall be added unto you." 
 That is, every thing that can make us happy in 
 time, and confirm our happiness in eternity. If 
 we are willing to come under the influence of 
 the divine law, and be passive in the divine 
 hand, and never suffer our desires or propensi- 
 ties to rise higher than the will of God allows ; 
 he will give us every thing good; and we shall 
 feel the holy influence of his power, and every 
 desire of the soul will be answered. All things 
 will be given for these poor bodies, that they 
 need ; we shall be blessed, not only with the 
 dew of Heaven, but with the fatness of the earth, 
 to keep us in a situation for which we should re- 
 turn thanks. 
 
 It would bring us to witness in our own solid 
 experience, the truth of what the apostle said : 
 
203 
 
 ^*' Rejoice evermore. Pray without ceasing. la 
 every thing give thanks.'^ For so it is with the 
 devoted soul, who becomes passive under the 
 divine law. He is continually in a state of re= 
 joicingj — continually in a state of prayer. 
 
 When the soul is brought to see its own impo- 
 tence ; that it must receive every thing,— every 
 blessing from the hand of God, it then aspires 
 to God. Here it is, that the soul feels a state in 
 which it is willing to return thanksgiving to him. 
 It is then reduced to that state, in which it is 
 kept under the regulating influence and law of 
 divine light and power. 
 
 Now, in the way of discipline : the Quaker 
 discipline ought to be a right one ; for it professes 
 to be founded upon this light of truth, — this light 
 of Heaven. It ought to be so good, that no fault 
 could be found with it. It w ould be so if we 
 were only faithful. But, alas ! instead of mak- 
 ing this choice, to seek the kingdom of God and 
 his righteousness, we are too much like others, 
 in the letter. We want to be taught by our out- 
 ward senses ; by soaiething suited to our own 
 carnal desires. Where the discipline is based 
 upon, and made of, counterfeit things, it does 
 more hurt than good, — and by an improper exe- 
 cution of it. 
 
 There is no fault to be found with the disci-^ 
 pline of the true Quaker ; for what I mean by a 
 true Quaker is a trembler before Almighty God; 
 
204 
 
 one that has been liumbled in the mauner that I 
 expressed, that trembles at his word. Oh ! that 
 we were all of this kind ; then all our care 
 would be to adopt no order that would hurt or 
 wound ; but all would have a tendency of emit- 
 ting to one another J strength and confirmation in 
 the way of righteousness. 
 
 O my beloVed friends, I mention these tilings, 
 that we may be in a way of improvement. For 
 i am persuaded, that whatever the views of 
 tills assembly may be, — however we may dif- 
 fer in religious views, yet there is but one 
 right view ; and that is, to come to seek first 
 the kingdom of God and his righteousness. 
 What way is this to be done ? There is no other 
 way but to come to the light of truth in our 
 hearts ; and this is the Quaker principle, that 
 nothing is right, but what flows from this divine 
 light and love in the soul. Then, I conceive, 
 that all the professors of religion, the world over, 
 if they would come to this, would all be Qua- 
 kers, if I may so express it. Not that I would 
 set Quakers above others, but I consider a true 
 Quaker, a child of God. Therefore, every one 
 under heaven, that does right, is a Quaker ; be- 
 cause the name was given in reproach, to those 
 who trembled at the fear of the Lord. There 
 are such, I make no doubt, all ov er the world, 
 though unhappily the number is small — espe- 
 cially of those who feel their way so clear, that 
 
205 
 
 there is nothing to hinder their continual joy 
 and rejoicing. There is nothing in the way but 
 our own wills, and therefore, if we would come 
 to see in what true enjoyment consists, we must 
 keep up the mortification of the will, by keep- 
 ing in view the divine law, which is a cross to 
 fallen man. 
 
 Now may I a little apply these things. We 
 are together a mixed company; but let us all take 
 up a resolution, to be governed by that divine 
 light which gives us a consciousness of good and 
 evil in our own minds. For it is as clear as the 
 light of the outward sun, which reveals to us out- 
 ward objects, and it gives us such evidence as 
 enables us to discern between thing and thing. 
 The outward sun brings things to us through 
 the medium of our external senses. And this 
 divine light, or internal sun, is a revealer of se 
 crets to the rational soul, and reason is the ba- 
 lance power in the soul, and is to make use of 
 what revelation has furnished it with. Man is 
 nothing without this internal sun. We see that 
 if it was not for the light of the sun outwardly, 
 all would be darkness — our reason would be of 
 no use; we might all die together, and drop 
 down into a state of annihilation. But as that 
 orb shines upon us, it warms us, and causes ani- 
 mation to all the creation, under the influence and 
 direction of the divine law. So it is that it reveals 
 all things here, which are visible tons. It is cer- 
 
206 
 
 tainly a revelation in outward things, as God is a 
 revealer of secrets in the soul, or of things that 
 are hidden. 
 
 It is a great truth, that no man " knoweth the 
 things of a man, save the spirit of man which is 
 in him.^' What is the spirit of man, in his ani- 
 mal nature? It is the air and breath of this 
 world, that animates his animal body, and gives 
 it action. The eye is opened by it, and the ear 
 acts in its proper sphere. And here it is, through 
 this medium, that the sun reveals all those things 
 which would be secret, unless by its shining they 
 are rendered visible. So, "the things of God 
 knoweth no man,'^ but as God, who is the sun 
 of the spiritual world, reveals them to him. And 
 we stand in as much need to have the things 
 that relate to God and his kingdom manifested 
 to us by the light of this internal sun, as a man 
 has need of the revelation of the outward sun in 
 things that relate to the external world. To 
 know the things of God and heaven, we need a 
 light from heaven : and this sun is no where else 
 to be found, but in our own souls. It is there 
 we must see it. And as we become willing to 
 wait, as in the night season, for the rising of the 
 sun in its own time, so we must wait for the 
 light of heaven. Because he withdraws for a 
 time, we are not to rise up in the night season, to 
 seek by a light of our own kindling, by sparks of 
 
207 
 
 our own kindlings for if we do, we shall have to 
 lie down in sorrow. 
 
 Here now, when this is the case, the things 
 in the law of God are explained, and opened to 
 oiir minds ; the rational soul has materials, spi- 
 ritual materials, to look over and consider whether 
 there is any thing that is imprudent, any thing 
 that is a counterfeit. For we find that antichrist 
 transforms himself into an angel of light, to de- 
 ceive, and if possible, would deceive the very 
 elect. I say, if antichrist brings any thing up 
 which has a counterfeit appearance, our reason 
 is a balancing principle. And here, if it is kept, 
 and has been kept in right order, we shall dis- 
 cern between truth and error; because reason 
 and truth, and the law of God, never act con- 
 trary to the understanding given to the rational 
 soul. 
 
 Right reason is as much a gift of God, as any 
 gift that we can receive. Therefore, nothing but 
 the rational soul is a recipient for divine revela 
 lion; and when the light shines upon it, and 
 shows any object, reason brings it to the test. 
 If it is kept in the right order, and under the 
 regulating influence of the divine law, it brings 
 things to balance, and it is brought to know 
 every thing which may rise up^ although at firs<: 
 sight. If it will not accord with right reason, 
 we must cast it off as the work of antichrist. All 
 that tlie Almighty requires of us, will always 
 
208 
 
 result in reality ; and we are not to believe any 
 thing whicli does not so result. Here now we 
 see how easy it is to go along, if we pursue the 
 light course : but as free agents, we can reason 
 ourselves into a belief that wrong is right. Just 
 as Balaam did, when he was commanded not to 
 curse Israel. Yet, we find when there was a 
 greater temptation, he reasoned himself into a 
 belief that he might go. He made a condition 
 with the Almighty : I will go, but when I am 
 there, I will do nothing but that which thou 
 shalt show me to do. 
 
 Is not this the way we have every one of us 
 done, when we have been brought under the in- 
 fluence of evil? Have we not frequently been 
 staggered by powerful temptations, and been 
 sorely put to it, when the temptation has been 
 augmented by promises of greater pleasure? 
 Have we not been unwilling to receive an an- 
 swer from the Almighty, imagining that he was 
 like ourselves, and might be persuaded to give 
 us our great boon. We see that Balaam's will 
 brought him into a state of darkness, till he 
 gradually hardened his heart : but he was pre- 
 vented from cursing Israel, and he blessed them. 
 Yet, he w-ent on in his own way, to instruct the 
 children of that people to deceive Israel, and 
 bring down the displeasure of the Almighty up- 
 on them ; and so it is now among the children of 
 men. By men and women not yielding to the 
 
209 
 
 first conviction, and by tampering with the Al- 
 mighty, they reason themselves into a belief, 
 that they may do things which have been for- 
 bidden them, and which are not consistent with 
 his holy will, or with righteousness. Look at 
 the many evil things among those who profess 
 to be Christians. How could these things be, if 
 they were not doing just as Balaam did? 
 
 Here men, by reasoning against the truth, bring 
 ihemselves to a belief, that they may hold a fel- 
 low creature in slavery. This arises from no- 
 thing but covetousness ; for it is impossible for 
 any rational soul ever to believe it right to take 
 away the liberty of his fellow creature. He 
 views it and imagines great advantages, and it 
 operates upon him as it operated upon Balaam; 
 when greater princes were sent, and greater re- 
 wards were offered, he reasoned himself into a 
 belief that he might go. So men and women have 
 reasoned themselves into a belief, and seem to be 
 serious in the matter, that they may hold a fellow 
 creature in slavery, and still do right. But it is 
 impossible for it ever to be done right, upon the 
 face of the earth. It never was right, and never 
 can be right. Well then, we ought to be guarded 
 how we meddle with those beings who thus hold 
 their fellow creatures in bondage, lest by reason- 
 ing ourselves into a belief of the righteousness 
 of the custom, we sanctify it by carnal reasoning. 
 If we are not social beings, and love to be inde 
 
 Dd 
 
210 
 
 pendent of each other, this may do ; but if we are 
 social beings, an obligation attaches to each of us, 
 that we fill up our places with propriety in our so 
 cial communion with the children of men, and that 
 we have no fellowsliip with these works of dark- 
 ness, but reprove them, and withdraw our hand 
 from doing any thing to countenance or encour- 
 age them, to the perversion of all righteousness. 
 What an effect it would have, were the multi- 
 tude of us to say, it is wrong, and we will have 
 no fellowship with those who do it. What a 
 blessed effect it would have. We see that free 
 labour is more profitable than slave labour. And 
 here, by withholding our patronage — here by 
 this upright step we should compel our beloved 
 fellow creatures to set their slaves free, because 
 it is just as easy to set them free as to keep them 
 in bondage. Nay, it takes tenfold more trouble 
 to keep them in bondage, than to set them free ; 
 because when we set them free, we have done 
 our duty toward them ; and if we are willing to 
 pay them all the overplus we wrest from them, 
 it would be an atonement to the God of Heaven 
 for the offence : but till we come to this, what 
 must be the consequence ? Oh ! that we might 
 search this subject to the bottom ; for we are all 
 impeachable more or less. It is in our power if 
 we please, to cause all to be set free immediate- 
 ly ; because a thing that is wrong, and in oppo- 
 sition to divine justice, and God making it mani- 
 
fest to us, we have no right to procrastinate till 
 a more convenient season. Because a man says 
 he cannot do without tlie help of slaves, shall 
 we conclude it must be so? Is this any thing but 
 selfishness ? It is all in the fallen wisdom of the 
 creature, and for which we shall have to give an 
 account by and by. I hope we may all see the 
 day, when tliis subject will be viewed in its 
 proper light, and when every one of us may be 
 enabled to have a correct sense of the injustice 
 which is now practised. 
 
 A v/ord to the wise is sufficient ; and these 
 truths are so plain and self-evident, that all may 
 see and understand them, but those who will not 
 see them. 
 
 Can we for a moment suppose, that it would 
 not be right, for every slave, within the govern- 
 ment in which we live, to be set free to-morrow? 
 Do we not believe it would be the safest, even 
 for those who hold them in bondage ? Can we 
 suppose, that, when we are oppressing a fellow 
 creature, and taking from him wrongfully his li- 
 berty and labour, if we should set him at liber- 
 ty and do him justice, he would be revengeful to 
 us ? No. It w ould reconcile him, and make him 
 feel towards us as a brother ; and instead of his 
 seeking to hurt us, he would be willing to do us 
 good. I have no doubt it would be so. 
 
 Were the poor enslaved African set free, and 
 the thing fairly explained to him, it would result 
 
212 
 
 iu a blessing to him and to the one who thus gives 
 him his liberty, I have not the least doubt of this ; 
 because, I am sure, that every just act, is a bless- 
 ing to tliem who do it, and to them to whom it is 
 done. It is the design of the Almighty that it 
 should be so, and therefore the principle can ne- 
 ver change. " What doth the Lord require of 
 man, but to do justly, and to love mercy, and 
 to walk humbly with his God?" Here is com- 
 prehended all the duty of man. 
 
 What is it to do justly ? It is to be regulated 
 under the influence of the divine law, and to 
 look to that law, always acting in our proper 
 place, and doing what we are convinced to be 
 right, under the influence of the light of God 
 in our souls; and by which every act of our 
 lives may be a blessing to ourselves and neigh- 
 bours. It would lead to harmony and love ; be- 
 cause justice has a tendency to produce concord 
 and good agreement. Can a man be an enemy 
 to us, if Ave have from our childhood been per- 
 fectly just to him? Among these acts of justice, 
 there would be like acts of mercy. If they were 
 poor and needed help, justice would induce us 
 to help them. This would be an act of mercy, 
 and every good act would grow out of that char- 
 ity, that covers a multitude of faults. Under 
 the influence of the laws of immutable justice, 
 all men would love him. It never could be 
 Qtherwise. This would be the feeling of the 
 
213 
 
 poor slaves, however degraded they may be. 
 Who has brought upon them this degradation ? 
 It is not they who have brought it upon them- 
 selves. It is their cruel masters. Therefore, 
 as tlieir degradation grew out of oppression and 
 bondage ; when justice is done to them they will 
 be ready to rejoice in their hearts ; and all the 
 revenge that they might have meditated would 
 be softened down, and driven from their minds. 
 They would become reconciled as brethren, and 
 peace would prevail. 
 
 O, my friends, let us no longer reason after 
 the manner of flesh and blood, by procrasti- 
 nating this justice. If it is but little that we can 
 do, that little ought to be done quickly. No 
 matter how small the sacrifice, it is as necessary 
 that it should be yielded up, as though it was of 
 much greater consequence. By little things 
 great things are made ; and of course, if the in- 
 habitants of our land only, who protest against 
 the injustice of this oppression, should use their 
 best endeavours, it would produce its proper ef= 
 feet. Let us then no longer be guilty of the sin 
 of keeping our fellow creatures in bondage, by 
 purchasing the labour of their hands. This op- 
 pression must cease, when the stimulus is taken 
 away, and when there is no demand for the pro- 
 ducts of slavery. This would be the most right- 
 eous thing that could be done on their behalf; 
 because it would compel the oppressor to cease^ 
 
214 
 
 from his cruel oppression. And I have no doubl 
 that they would be, in every sense, gainers by it. 
 And yet there would be nothing but the power 
 of love on our parts ; because it is necessary for 
 us to cease from all injustice towards our fellow 
 creatures. For it will ever remain an ordinance 
 of Heaven, " Obey and thy soul shall live.'' 
 
 What are we to obey ? We are to obey the 
 divine requisitions ; the first of which is, to do 
 justice. The moment that we are shown, by the 
 light of truth, that we have done an act of in- 
 justice, that is the only right moment in which 
 we should return justice. If we put it off like 
 Felix, we shall never come to the point. God 
 does not require an outward sacrifice. He never 
 deems an outward sacrifice sufficient. Even un- 
 der the outward dispensation, it made not the 
 comers thereto perfect. All that he requires of 
 us is to obey his voice ; and his voice is nothing 
 but that light within us, that shows us the differ- 
 ence between good and evil, right and wrong. 
 It is nothing else. And the moment that light 
 shows us that a thing is wrong ; as dependant 
 creatures, we have no right to reason upon con- 
 sequences; — it is an insult to the Almighty. 
 
 I want you to take hold of the subject imme- 
 diately ; for it is a momentous subject to the in- 
 habitants of this land. I am settled in the un- 
 shaken belief, that the Almighty will bless to us 
 the discharge of every such duty. We have no 
 
215 
 
 right to fear the result of discharging our duty : 
 we have no right even to examine into it. The 
 only thing needful for us^ is to see that the act 
 is conformable to justice and truth ; and if we 
 find any thing which is unjust we have nothing 
 to do but cease from it immediately. There is 
 no time allotted us for consideration upon such 
 points ; because they come with incontrovertible 
 evidence to the mind. When we have a clear 
 and correct view of the subject, to defer is like 
 Balaam's asking a second time, by which he 
 was left to fall into error. Just so it will be with 
 us. Oh ! how much we have sinned in the case 
 before us ! 
 
 I do not believe that any rational creature can 
 think it right, notwithstanding they may have 
 been reasoned into a kind of counterfeit belief, 
 by the falsehoods and cunning of man. But 
 still, it remains impossible for them to have an 
 honest belief, that the enslaving of our innocent 
 fellow creatures is right. Therefore, had the 
 children of men attended to the light in their 
 own consciences, individually, it never would 
 have happened. 
 
 Now, how are we to get clear of this evil in 
 the land? Why, when its fallacy is detected, 
 and we see the vileness of our transgression, we 
 must no longer procrastinate for a more conve- 
 nient season ; we must no longer reason upon 
 the probable consequences to follow from a dis- 
 charge of Qur solemn duty. Yet this has been 
 
216 
 
 the case ; and will continue to be the case with 
 many. They will say to themselves, how am 1 
 to do Avithout the products of these slaves' la- 
 bour? I can scarcely do with it; and how can 
 I then do without it? But is this good reasoning 
 for a rational creature ? It is, if good is to result 
 in evil to us. To do what we conceive to be the 
 manifest will of God, is always right. And if 
 we were not selfish, we should resign and give 
 up to do righteously in all our acts towards the 
 oppressed : and so the blessing would rest upon 
 them and upon us. I have no doubt that if we 
 were brought to do nothing but justice on this 
 subject, slaveholders would be obliged to free 
 their slaves. They would do it immediately ; 
 for they would not be such dunces as to keep 
 them when they became an injury and expense 
 to them, and when they might, after freeing them, 
 employ them as other men are employed. It is 
 believed that they would produce twice the pro- 
 fit that they now do, and thus produce, not only 
 a benefit to others, but a comfortable living to 
 themselves. 
 
 Now, if we would reason upon this subject 
 independently of selfishness, it would be perfect- 
 ly clear to us, and we should find with a certain- 
 ty, if we believe on God Almighty, and his 
 power, that it would be a blessing to both par- 
 ties ; and that we should enjoy the fruits of their 
 labour more plentifully than we now do^ and 
 through a far more righteous channel. 
 
SERMON IX. 
 
 DELIVERED AT FRIENDS' MEETING-HOUSE, MIDDLETOWN, 
 IN BUCKS COUNTY, ON SIXTH DAY MORNING, IOtH OF 
 TWELFTH MONTH, 1824. 
 
 " Let love be without dissimulation. Abhor 
 that which is evil ; cleave to that which is good. 
 Be kindly affectioned, one to another, with bro- 
 therly love ; in honour preferring one another.'^ 
 
 These few short sentences comprehend a great 
 portion of the platform and foundation stone up- 
 on which the Christian church is built ; and up- 
 on which it can only be built : and they are all 
 laid by the great master workman, the light and 
 spirit of truth ; or in other words, by the Com- 
 forter that revealeth him to the immortalr spirits 
 of the children of men, and no where else* .For 
 he never has been, and never can be, seen by 
 mortal eyes. 
 
 Although we give assent to these truths, yet 
 sorrowful it is to observe, that few are willing to 
 practise them ; and the reason of it is, that men 
 and women are too generally governed by self- 
 love. Self-love is the predominating principle 
 among the children of men. They are altogether 
 governed by it in their natural and unredeemed 
 E e 
 
218 
 
 slate. And although, no doubt, this self-love 
 may arise from an imi)ression from our animal 
 nature, as uell as in all other animals; as a part 
 of their instinct nature induces them to take care 
 of their offspring. 
 
 For we see that all creation love their own 
 offspring ; and with man it is not only so, as it re- 
 spects our common nature, as animal creatures ; 
 but this self-love often exei-ts itself by leading 
 him into something like religion, or what is call- 
 ed religion, in the worship of a Supreme Being. 
 For whatever arises out of this self-love, whether 
 it relates to religion, or any thing else, still, if it 
 is of our own begetting, it is our own offspring; 
 and we see how all animals love their own off- 
 spring ; and this is the reason why we see so lit- 
 tle of this undissembling love among the pro- 
 fessors of Christianity. That love which is with- 
 out dissimulation ; that perfect love, which leads 
 us and strengthens us to abhor all evil, and to 
 cleave to that which is good ; and, however con- 
 trary to our own interests, to prefer others above 
 ourselves. Thus, you know very well, as long 
 as self-love predominates, no one can do these 
 things. It is entirely out of the reach and pow- 
 er of individuals in that state; because it is a 
 truth, however ugly it may be, and the proverb 
 will ever remain good, that ^' every crow thinks 
 her own birds fairest.'^ So we get along, too 
 much in a state of nature ; and yet we are mak- 
 
219 
 
 iiig a great deal of stir and talk ahout religion ; 
 when true religion is perfectly an antipode to all 
 this ; yea, it is in direct opposition to it. 
 
 Parents love their own children, in a natural 
 state, better than any other children. They will 
 always be partial to their own children, in a natu- 
 ral state; and they cannot do equal justice to 
 others. While under the influence of this self- 
 love, they will love them better than all others. 
 And thus it is with all that they have begotten, 
 whether it relate to our animal nature, or whether 
 it be of a religious nature or profession. And 
 we learn, as we are led to reflect as we ought to 
 do — we learn and discover why there is so much 
 contention among those professing the undefiled 
 religion — the true Christian religion; that which 
 is built upon nothing but what is laid down by the 
 master builder, the spirit of truth ; that which 
 is built upon nothing but what comes from the 
 spirit. We cannot build in this way, until we 
 go through a course of discipline ; we must all 
 come under the discipline of the cross. That 
 w ill subdue all our self-love, and make us atten- 
 tive to the directions of the spirit. 
 
 What is the cross ? Nothing but an inward 
 law written on the table of each of our hearts ; 
 the law of the new covenant dispensation. It is 
 in direct opposition to all man's willings and run- 
 nings, and, therefore, before we can come to build 
 upon the right foundation^ we must come under 
 
220 
 
 the discipline of tlie cross. Every temper and 
 disposition of our common nature, must become 
 subject to the law of God, and the light of Hea- 
 ven revealed in our own hearts, and no where 
 else. This light needs no auxiliary at all ; for 
 when we turn to any thing else, we turn away 
 from the spirit into the letter ; from the substance 
 to the shadow, and therefore lose siglit of the 
 real object. But the one great thing wanting, 
 among tlie professors of Christianity, is, to exa- 
 mine themselves, and to prove themselves, and 
 see if all self-love, and every thing else which 
 has arisen out of it, is banished from the soul. 
 For it is to be feared, that a great share of the 
 world's religion, of every name, is a religion of 
 education. The children learn it from the pa- 
 rents ; they are ])rought to it by external means ; 
 and as long as this is the case, they will be, like 
 children in their leading strings, not able to walk 
 alone, and must depend on being led about by 
 their parents, while they are in this minority. 
 But when they come to grow up, and be men and 
 women, and l«ave strength to walk alone, then 
 it becomes their duty and business to work for 
 their own living, and no longer depend on tl» 
 parents ; because every generation ought to take 
 care of themselves. But every parent is bound 
 to lead the child until it can go alone ; and if we 
 do as the great apostle declared he did, we shall 
 make £;reat advances : '' When I was a child; I 
 
221 
 
 spake as a child, I understood as a child, I 
 thought as a child ; but when I became a man I 
 put away childish things.'^ What are these 
 childish things ? Every thing that wx get from 
 our parents and outward tutors ; for during all 
 this time that we are getting external knowledge, 
 we are, in a spiritual sense, in leading strings, 
 like children who cannot walk, or go alone. 
 Here we are bound by these leading strings; 
 and if we are inquired of concerning our 
 faith or religion, what do we say? Why, my 
 parents did so ; my tutors did so ; the book tells 
 me so : and Avhile this is their only religion, they 
 are children ; they have not come to be men and 
 women ; they have not put away childish things. 
 How can these love without dissimulation ? How 
 can they abhor all that is evil ? They cannot 
 do it, till they feel themselves loosened from 
 these leading strings. They must cast them all 
 off, and consider themselves men, to be governed 
 by the Spirit, as their parents were. For every 
 one, wlien he is grown up to age, has the same 
 rational spirit; and even children sometimes 
 have it with greater power than their parents. 
 Then they are no longer children ; but are at 
 liberty to act as free men. So it must be in a 
 religious and spiritual sense. 
 
 Every thing which we learn from our parents, 
 or from the writings of our predecessors, whe 
 ther one hundred years ago, or eighteen hun 
 
222 
 
 dred, it makes no difference ; it is all the same 
 thins;, if we are under the necessity of applying 
 to them, for the evidence of our religion. We 
 are still in leading strings, and are therefore, 
 children ; of course we have not cast off child- 
 ish things. For we can know nothing as we 
 ought, until we gather liome to that internal 
 teacJier, who knows all things, and sees all 
 things as they are. If we have not come under 
 the government of the Comforter and spirit of 
 truth, all that has been said and written, will do 
 no good ; for our instruction must come from him 
 that reveals himself, to every soul among the 
 children of men ; and far above all that can be 
 written or spoken. 
 
 Now, we may date the cause of the great 
 weakness, which is prevailing in Christendom, to 
 this one cause, resting under the guidance of out- 
 ward things. Those who do so, may be consider- 
 ed, in a religious sense, as children Avho cannot 
 walk alone, outwardly : they must be upheld by 
 their parents. These, now, have not been born 
 again : they have not come to know their Heaven- 
 ly Parent ; they have not come to put their trust in 
 the light and life of God in their soul s. They have 
 kept up the shadow of things, and will even ap- 
 peal to it, as a more complete decider, than the 
 spirit of truth itself: and here they will bring the 
 teachings of the light of Grod in the soul, to a 
 written testimony ; to something that their mor- 
 
223 
 
 tal eyes have seen, or their ears heard. But our 
 mortal eyes have never seen the true Comforter ; 
 we have never heard him with our outward ears. 
 No, it is impossible in the nature of things. For 
 God is invisible to every external sense of his 
 creature man ; his spirit is invisible ; and there- 
 fore, he only communicates with that which is 
 invisible. Our souls are invisible to us, as God 
 is invisible. Here now, we can get an account 
 of all the contentions that have been engendered 
 by tattling and tale bearing; and we find, that eve- 
 ry thing that is wrong among the children of men, 
 has arisen from their acting under the influence 
 of self-love. Their parents have led them into 
 something, or they have got something from 
 books ; and they love it, and have made it their 
 darling. Every one must submit to their opin- 
 ion ; and so they are all children together : not- 
 withstanding they take this bold stand, that if 
 they find their fathers and mothers have grown 
 up into still higher experience — and they ac- 
 knowledge them as such, at times — yet they will 
 show their love and partiality, for what they 
 consider their own begetting : and hence they 
 will not hear to the advice of their parents, or 
 those of more experience than themselves. Here 
 then is the ground of all contention : and as these 
 come to be truly enlightened, they will under- 
 stand what Paul has said ; because this is the 
 
224 
 
 weaker vessel : this selfish spirit is the woman 
 that he forbid to speak in the church. 
 
 They had not risen up to the fulness of his 
 stature in the light. This makes all one — every 
 man and woman, wlio has not come up to that, 
 is in an effeminate state ; and has no right to 
 speak about religious matters. They have no judg- 
 ment or certain evidence ; and therefore they 
 might be asking improper questions, and thus 
 darken one another. 
 
 As these things were spread before my mind, 
 while I have been sitting in silence with you, I 
 thought right to stand up and express what 
 might be brought before my mind on this sub- 
 ject : for I greatly desire, that all may be deliv- 
 ered from this captivity that now prevails in 
 Christendom. It is a captivity of the very worst 
 kind ; for what has ever been more cruel, than 
 traditional religion ? It has been the cause of 
 all tlie bloodshed upon religious subjects. It is 
 now the cause of all the discord and strife, in 
 the varied societies of Christians in the earth : 
 there is no other ground for it. They are living 
 and trusting in traditions ; and their highest cor- 
 ner-stone is what they gain from without ; and 
 they want all should submit to it, and go back 
 to the letter which killeth, and depart from the 
 spirit which only giveth life. This was the un- 
 happy state of the Galatians, as we find by what 
 Paul says, "Are ye so foolish? Having begun 
 
225 
 
 111 the spirit^ are ye now made perfect by the 
 flesh ?^^ They had turned back to traditional 
 things ; they had observed days and times : — 
 '^ Are ye not carnal ?'' he says. All wJiose re- 
 ligion is of this kind are carnal ; for nothing that 
 we can learn from without can bring us out of 
 this carnal state. No^ nothing can ever do this, 
 but to turn inward to the Comforter, and submit 
 to his teachings. This will bring us under the 
 cross ; it will expel all self-love from our souls, 
 and turn us away from traditions, which are not 
 in conformity with, and evidenced by, the spirit 
 in our own souls. It will show us the necessity 
 of turning from the letter ; and of individually 
 coming to know that we are doing our own 
 work. We cannot be saved by a belief of others ; 
 for no man can save his brother, nor give a ran- 
 som for his soul: and therefore, what a presump- 
 tuous thing it is, for us to attempt to force a be- 
 lief upon our fellow creatures ; seeing no one can 
 give faith, but God alone. People are too apt 
 to square their matters of religion, by their own 
 opinion. How incorrect this is ; and what a 
 usurpation it is of the divine prerogative ! As 
 long as this remains the case, we shall have no- 
 thing but discord and confusion among the va- 
 rious churches of Christendom. It all goes to 
 stir up strife and discord. The great and only 
 thing needful, then, is to turn inward, and turn 
 GUV back upon the letter ; for it is all shadow. 
 
 Ff 
 
226 
 
 Oh! let us turn to the substance ; for even the let- 
 ter that is most correctly written, is doing only 
 the same thing, that I am now endeavouring to 
 have you do, to turn inward. It never proposes 
 to do us any good. It can do no more than to 
 turn us to tliat which can do us good ; to the im- 
 mortal power revealed in our souls ; by the reve- 
 lation of which those introductory letters have 
 been w rittcn ; — not to lead us from the spirit, but 
 to bring us back to the spirit, till it comes to 
 reign over all, above all, and in all our souls, 
 and thus renders the letter to us entirely unne- 
 cessary. 
 
 And yet the letter, if it is of the kind that I 
 have mentioned, may do for learners — for young 
 beginners ; it may point them to the right thing ; 
 ])ut there is no power in it to enable us to do it. 
 It only shows us the way ; and how^ few there 
 are, who read these excellent doctrines, that ever 
 come to the practical part. We may have read 
 what I have rehearsed of the doctrine of the 
 apostle, from youth to old age, and what has it 
 done for us ? Are we in possession of " love 
 w ithout dissimulation ?" Do we feel its power 
 stirring us to abhor every thing which is evil ; 
 all discord, tale-bearing, tattling, and telling un- 
 truths, or truths which are not necessary to be 
 told. Even the truth may have a tendency to 
 defame a brother or sister's character; and here 
 it is a shameful thing. To tell things when 
 
227 
 
 there is no need of their being told, is very 
 wrong, because it has a tendency to hurt or 
 wound. 
 
 If we move under the power and influence of 
 this pure and undefiled love, we shall always 
 know what to speak of, and what not to speak 
 of. We shall be brought to that fervent charity 
 which covereth a multitude of faults. Although 
 thy brother should occasionally be in a fault ; 
 yet that true charity would not let thee speak of 
 it ; it would cover the fault, it would endeavour 
 to bury it, and not let it hurt the individual. If 
 one be found in an error, still it may be, that he 
 is not established in it ; and if we attend to our 
 duty as we ought, and speak with the individu- 
 al, under the influence of love and charity, he 
 may be encouraged to come out of it. We then 
 shall have done our duty, and no Imrt. We 
 should then wait to see the effect ; because we 
 cannot expect to change the minds of the chil- 
 dren of men, unless we can convince them ; and 
 when that is the case we shall all unite in the 
 same thing. But for want of this charity, this 
 forbearing love, they cannot exercise justice to 
 ward one another; they will be selfish. For 
 every creature is fond of his own begetting, whe 
 tlier in a spiritual or a moral view. It is the na 
 ture of all, to love their own, — as the crow, how- 
 ever ugly it may be ; and therefore, will insist 
 that their black bird is handsomer than the white 
 one. 
 
228 
 
 O my friends, my soul travails in strong desire 
 that we may dispel tliis enemy from our souls. 
 We cannot do it of ourselves, but there is a me- 
 dium whereby we can be delivered : there is a 
 balm in Gilead ; and there is a physician, who 
 can heal all our wounds, and bind the strong man^ 
 self, in us, and cast him out ; and when he has 
 cast him out, under the assistance of the divine 
 helper, then he can spoil his goods. Every 
 thing that is done in selfishness, is an enemy of 
 the love of Grod. Oh ! may this selfishness be 
 dispelled from our souls; and may we be brought 
 down into that humiliated state, in which we 
 shall esteem others better than ourselves ; " in 
 honour preferring one another.'' And as this be- 
 comes reciprocal, tliere will be unity of spirit, in 
 the bond of peace. It is no matter whether we 
 see every thing alike ; the great point of union 
 is, to walk in the light in Christ Jesus, and this 
 is never to be found but in our own souls ; that 
 as we all believe in this, and our conduct gives a 
 manifestation of it, that we are humble, kind, af- 
 fectionate, watching against every evil that we 
 can see, as the master did — he directed them to 
 test his conduct by the spirit that ruled in him : 
 '* Which of you convinceth me of sin ?" Now 
 if we cannot convince our brother or our sister of 
 sin, by examining their works, and we find they 
 are led by the same thing ; these are the only 
 
229 
 
 ones who can drink together in the spirit. For 
 as our eyes do not see outward objects alike, so 
 it is with things spiritual. We may have dif- 
 ferent views and all be right. 
 
 I consider it as a journey on this or that parti- 
 cular road ; the one who goes forward sees certain 
 things which the one behind does not see. But if 
 he should travel on, he would come to the same 
 places, and behold the same objects, as the one 
 who went before ; and could bear testimony to 
 the truth of him that went before. But in our 
 impatience, we will judge those who may have 
 seen more than we have. Here then, we see, is 
 the root of all discord. Here we can see what 
 it is that scatters and divides in Jacob. It is 
 from selfishness in the creature, and a \|^nt of 
 gathering inward to that principle that never 
 errs ; and which can never lead us astray, if we 
 are obedient to it. 
 
 But we admit that there are transformations ; 
 — that antichrist transforms himself into an an- 
 gel of light. But who is it that he hurts? Those 
 who are not clear of self-love; those who are 
 not established in the truth. We see what the 
 apostle said ; that he would " transform himself 
 into an angel of light, and if possible, deceive the 
 very elect." But he has not power to deceive 
 those who have elected and chosen this divine 
 principle in their hearts. 
 
 W© are made rational creatures, and furnish- 
 
230 
 
 ed witfi a power to elect for ourselves; and, 
 therefore, if we elect this spirit of God in us, 
 for our portion and lot of inheritance, antichrist 
 can never deceive us. It is only those, who are 
 working in their own w ill, whose religion is tra- 
 ditional, that lie can deceive : all those in this 
 state, are liable to be deceived by liis transfor- 
 mations. And it must be so, as long as they re- 
 fer to the letter as their chief rule and guide. It 
 never can be otherwise, till we come to abandon 
 all false dependencies. 
 
 Some are so foolish as to say, that God has 
 elected a certain number from the beginning ; 
 that he has fixed upon a certain number, which 
 he calls his elect. Now I do not believe in any 
 «uch dpctrine. I believe that he elects none but 
 those who first elect him : for he has given us all 
 the same power, and placed us in the same con- 
 dition, to answer the end of our creation. He 
 has given us the power of choice ; and it there- 
 fore depends upon the creature, to elect for him- 
 self. The iVlmighty has set before us good and 
 evil — flight and darkness — life and death — and 
 now we are to take our choice. If this was not 
 the case, we should be nothing but mere ma- 
 -chines. How could we ever rise at all, if we had 
 been placed here in a state of perfection ? And 
 what would all avail us, if we had not the liber- 
 ty and power of choice ? We should be but lit- 
 tle better than the inanimate earth. The earth 
 
231 
 
 knows nothing of good or evil ; so we should 
 have known nothing, and could have enjoyed 
 nothing more than the inanimate earth, which 
 lies in a state of insensibility. Now we can see 
 how it would lower down the human being, if he 
 knew that God Almighty had fixed him so that 
 he could not fall. What a wretched state, when 
 compared with that condition which the Almigh- 
 ty intended for man in the beginning. He made 
 him and fixed him in a proper abode ; he made 
 this abode a place of probation. Here he was 
 made pure and clean from any defilement, but 
 without a knowledge of pleasure or pain : and 
 had he fixed him otherwise he would have re- 
 mained in an insensible state. But he was fixed 
 so as to rise out of this inanimate state, ipio one 
 more glorious ; one far above this animal state, — 
 after a probationary time. Do we not see the 
 honour arising to man, for his victory in the out- 
 ward warfare ? He may be sorely tried by those 
 enemies who rise up in arms to overcome him, 
 and here is the great honour, in withstanding the 
 enemy of our soul, and of God. As man gains 
 honour by victories in worldly things, so we 
 may cousidw it in a religious sense. When we 
 meet with that which would lead us from the di- 
 vine law, instituted by perfect wisdom ; if we 
 meet it with firmness, and stand our ground 
 against all the allurements to vice and tempta- 
 tion to evil, we come to be in a degree like our 
 
 1 
 
232 
 
 great pattern, who rose up to a situation, lit to 
 be a communicant with the great Creator, in the 
 realms of eternal happiness. 
 
 Well then, let us strive to rise, in the same 
 way, above all these low things ; above all self- 
 love. Let us come clown to the witness of God 
 in our own hearts ; so. as to sit at the feet of the 
 Comforter. Not an outward comforter, for we 
 have no outward comforter. Mary had an out- 
 ward comforter. He was a figure of the inward 
 Comforter, which was to come. He was compos- 
 ed, as relates to his animal part, of tlie same ma- 
 terials that we are; he lived as we live, with re- 
 gard to his external and animal nature. The 
 situation of the Jews was such, that they were 
 only qualified to receive instruction from with- 
 out, by external miracles. And here now Mary, 
 and all the devout in Israel, looked to no other 
 than this outward Comforter. Slie sat down at 
 his feet in humility, and he enabled her to over- 
 come seven evil propensities, and brought her 
 down into a low and humble condition. And as 
 she attended to his counsel, he enabled her 
 to rise above all, and to acknowledge all her 
 sins, and to centre down into a state of no- 
 thingness. All her self-love w as brought down, 
 and completely subjected by the cross ; and 
 thus she sat down in complete submission, to 
 wait at his feet and receive the words of his 
 mouth. 
 
233 
 
 Now we see by the account of these two sis- 
 ters, that it was not enough to love the Comfort- 
 er ; for Martha loved him, but her love seemed 
 to be rather an external love. She undoubtedly 
 loved him, and wanted to do all that she could to 
 serve him. But here was the difference between 
 her love and the love of her sister Mary. Mar- 
 tha did it in her own will and wisdom ; but Ma- 
 ry sat down under a sense of nothingness ; and 
 had no will or judgment of her own ; but wait- 
 ed at the feet of Jesus, for him to instruct her. 
 
 Now, how many there are in the present day, 
 among the professors of Christianity, who make 
 a great profession of love and religion, and yet 
 all their service to their divine master, is in their 
 own way and contrivance, like that of Martha, 
 And yet they may have a degree of love ; but 
 for want of having all self-love destroyed, they 
 can do nothing rightly. Martlia, in her self- 
 love, was no doubt minded to do something to 
 gratify him, and to gain his praise ; for self-love 
 desires the praise of men. 
 
 Now we see this same thing in the present 
 day. Do we not hear people frequently talking 
 about religion ? Do we not hear them saying, 
 ^^ why do you not get religion?'^ Now look at 
 this. What sort of creatures must these be, to 
 talk at such a random rate^ as if we have power 
 to get it when we please ; as if Martha could 
 serve as she pleased. What sort of re]i2;iou« 
 
234 
 
 people must these be, who talk in this way ; and 
 say that we must get religion. If we ask them 
 how we are to get it, tliey say, go to praying to 
 GocL This is just like Martha. It is the worst 
 thing tliey could do ; it is the opposite to what 
 Mary did ; and here they get reprehended, and 
 if they will not learn by it, they will lose every 
 thing by and by. They go on to build a Babel 
 of their own ; and it is of the same nature, and 
 set up like Jeroboam's idol worship, which made 
 Israel to shi. So it is, and so it will be, with all 
 religions which are set up in man's wisdom. 
 And there appears to be but very little other 
 uow-a-days, but that which is like Martha's. It 
 appears to be founded upon the same grounds as 
 Jeroboam's idol was ; it is all an idol worship ; 
 and whatever man does according to his own 
 will, being an idol worship, cannot be accepta- 
 ble to God his Creator. For we cannot even 
 pray as we ought, but as the spirit helpeth our in- 
 firmities. 
 
 Have we, my friends, been concerned to seek 
 aright ? It must be known to every one of us, 
 that we cannot set to praying aright, when the 
 very thing which we consider the most danger- 
 ous and the greatest evil, may be the very thing 
 which will do us the most good. 
 
 What then are we to do? Are we to attend to 
 the word of the Lord, and stand still and see 
 his salvation? Or shall we push forward? 
 
235 
 
 Which is the best? Why surely if self-love is 
 not in us, we shall be ready to hear the divine 
 wordj to stand still and see the salvation of Godo 
 We shall be willing to wait and hear the gra- 
 cious w^ords which proceed out of the mouth of 
 the Comforter ; wliich are spiritual words, that 
 cannot be heard by the external ear ; and which 
 come from one that the external eye never saw, 
 and which it can never see. 
 
 By this means, all the rubbish will be remov- 
 ed out of society ; all strife will cease, love will 
 prevail, and we shall all be in the spirit, and 
 cleave to that winch is good. We shall be like- 
 minded one to another. We shall be willing to 
 let our brother and sister do what they believe 
 the spirit requires of them. So long as their 
 conduct is not inconsistent, we must bear with 
 them. Here we shall be like-minded one to an 
 other. We shall be willing to set one another 
 above ourselves in honour, considering our- 
 selves no more than we really are ; and not set- 
 ting up our own judgment, and thereby using 
 and usurping the divine prerogative. So long 
 as their views are innocjent in themselves, do not 
 let us hurt a brother or a sister. So long as we 
 are innocent and holy in the sight of Grod, we 
 shall be under the influence of love and light. 
 
 What is wanting, my friends, is to gather in- 
 ward to this pure principle in the soul : it would 
 drive all discord from us ; all tattling and tale- 
 
236 
 
 bearing would be silenced. And is there agi-eai 
 er evil, than tattling and talebearing? Most 
 discords spring from this source, and from envy: 
 for where there is envy there w ill be tattling and 
 strife. Be willing, my friends, to turn inward ; 
 to sit down in true Immiliation. It is this which 
 will teach us true Avisdom, and guide us in the 
 paths of judgment. " Blessed are the meek : 
 for they shall inherit the earth ;" and not only 
 the blessings of the earth ; but also the enjoy- 
 ment of Heaven. 
 
 Oh! may Ave be among this happy number. The 
 poor in spirit, the mourner, and they who hun- 
 ger and thirst after righteousness, and all those 
 who walk in sincerity and truth, he will fill 
 with blessings, and feed their souls with angels' 
 bread. I say, let one and all be willing to enter 
 into the work cheerfully, w ith a resolution to 
 1 ome to know a redemption from every thing 
 selfish ; and from all childish knowledge. For 
 I consider all the knoAvledge which is acquired 
 by tradition as childish knowledge. We are all 
 in leading strings, while that governs our ways; it 
 gives us no power to act like men. But we are 
 to think for ourselves, and act for ourselves ; for 
 no man is accountable for his brother's soul, nor 
 can he give a ransom for it. We are all account- 
 able for ourselves ; and we should never be de- 
 ceived by another, or persuaded by another 
 from the path of duty : for this would be re- 
 
237 
 
 uouncing God as a leader, and taking up man. I 
 would not have an individual believe a word 
 that I say, only upon the ground of conviction. 
 For any one to come over to my opinion becaus(J 
 it is my opinion, I could have no fellowship 
 with such an individual. When they come to 
 see the truth as it is ; when they are convinced 
 and converted to the trutli of God in their hearts, 
 th«y will be united wit»h the testimony in my 
 heart. Here we should became baptized by the 
 one spirit, into one body, and be " made to drink 
 into one spirit : whether Jew or Gentile, bond 
 or free," black or white ; for all who are God's 
 creatures, would be placed upon a perfect level. 
 We are not to consider a coloured man or wo- 
 man as below us ; because if we do, we give an 
 evidence, that self-love still domineers in our 
 souls. We are to use all alike. For if we ad- 
 mit for a moment, that a coloured man or wo- 
 man is inferior to us, do we not at the same 
 time criminate the Almighty, and declare that 
 he is not the God that we profess to believe he 
 is ; that he has made a distinction in colours : 
 and that these blacks are not his creatures, to 
 the same extent that the whites are ? When, on 
 the contrary, it is very likely that the original in 
 habitants were neither black nor white. God 
 has placed the colour of all the nations of the 
 earth, to suit the climate in which they live. 
 And if we suppose them inferior who happen to 
 
2a8 
 
 be blackj it still adds to our injustice by crimin- 
 ating tbe Almighty. How abominable it is then^ 
 that we, who profess to be led by a higher prin- 
 ciple than coloured people, should take them 
 into our possession, by cruel bondage, and de- 
 gradate them down, and bring them into a state 
 of degradation utfder us, and not consider them 
 equal, in any respect? Avitli us. We liave been 
 the means of this degradation ; it results from 
 our wickedness and oppression. We have stolen 
 them and kept them in chains. 
 
 O my friends, what will be done in the end, 
 if we are not delivered from these prejudices, 
 which are the effects of this cruel custom ? Wo, 
 wo, will be the portion of those who carry along 
 these prejudices to the grave. Those who sup 
 pose that coloured men and women are not equal 
 to ourselves, and as worthy of the blessings of 
 heaven as ourselves, are enemies to God and his 
 righteousness, xind again I say, we are doubly 
 guilty in crimination, since we know it is we 
 that have been the means of bringing them down 
 into this state of degradation. We have neglect- 
 ed their education when young ; and every thing 
 wanting in them, is owing to. our injustice and 
 cruelty. And how shall we atone for this hor- 
 rible sin ? We see how they attempted to atone 
 for sins, wlien under the outward covenant : but 
 still it did not make the comers thereto perfect. 
 If a man stole an ox, he had to restore four-fold; 
 
239 
 
 and so in every respect, where they had done 
 wrong, they had to make restitution. Are we 
 not bound, then, to make some recompense for 
 our wrong ? We have taken away the liberty 
 of these people; we have taken away from the 
 coloured population that which 15 worth more 
 than ten thousand oxen. We have taken away 
 their free agency and their liberty ; and under 
 such circumstances, we look down upon them, 
 as a degraded people, inferior to us; and pretend 
 that it would be wrong, to allow them to rise up 
 to an equality with us. Now these are wicked 
 prejudices, that must be accounted for in some 
 day. 
 
 My friends, do not put ojff the time ; let us 
 sink down and look into this wickedness ; for 
 we are all guilty more or less. There is but 
 one way to do justice ; and that is, to turn about 
 and restore that which we have wrongfully taken 
 and withheld, and walk humbly before God. I 
 have no doubt that much might be done, if it 
 were our concern, individually, to shut our 
 mouths and palates against the sweets of oppres- 
 sion ; if we would not use any of the fruits of the 
 labour of the oppressed. I see no other way to 
 atone for this great sin ; no other possible way 
 for us to be delivered from this unjust act, only 
 to undo what we have done, as far as it can be 
 done ; and thus make restitution as far as it is 
 practicable. That this is our duty, there can 
 
240 
 
 be uo doubt ; it is so clear, that he who ruii.s 
 may read, unless we are in a state of unbelief; 
 — or rather, a belief in what is not true. For 
 the receiver and the thief are considered the 
 same: and I consider that the oppressor of a 
 fellow- creature, who takes away his free agen- 
 cy, is guilty of the worst of crimes, except wilful 
 murder ; and I have even doubted whether mur- 
 der is worse. Is it not a greater crime to take 
 away the liberty of parents ; and thus entail 
 bondage upon their posterity to the hundredth 
 generation — is this not greater cruelty, than if 
 they had stabbed the two at once, and taken away 
 their lives ? 1 say, would it not be better to take 
 the life of the parents, at once, than to have hun- 
 dreds rising up to this state of degradation and 
 bondage ; and thus dying from the cradle to the 
 grave ? 
 
 I want to endeavour to arouse our feelings ; 
 for by long custom and tradition we have be- 
 come so callous to every feeling of humanity and 
 justice, that I fear we shall die in our sins. And 
 Oh ! my friends, what will be the consequence ? 
 Remember what is the call of the law : and how 
 plain, how simple it is. How does our conduct 
 accord with it ? — " What doth the Lord re- 
 quire of thee; but to do justly, and to love 
 mercy, and to walk humbly with thy God?'' 
 We must sacrifice all pretensions of religion ; be= 
 cause all pretensions of religion without this are 
 
211 
 
 worse than nothing. The prophet to illustrate 
 this, begins with all the oiferings that the nations 
 ever offered. ^^ Wherewith shall I come before 
 the Lord, and bow myself before the high God? 
 Shall I come before him with burnt-offerings, 
 with calves of a year old ? Will the Lord be 
 pleased with thousands of rams, or with ten 
 thousand rivers of oil ? Shall I give my first 
 born for my transgression, the fruit of my body 
 for the sin of my soul ?'' If all these were not 
 able to give access to the divine presence, what 
 is to be done ? Why he tells us to do more ; 
 to walk humbly, and with open arms relieve the 
 oppressed. " Cease to do evil ; learn to do well; 
 seek judgment, relieve the oppressed, plead for 
 the widow. '^ Then, and not till then, will he 
 permit us to come into his presence. ^^ 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. If ye be willing and 
 obedient, ye shall eat the good of the land.^^ — 
 Here is the great point, to come into perfect 
 obedience to the manifested will of the creator, 
 God. And where is it known ? and what makes 
 it known? Nothing but the Comforter and spi- 
 rit of truth within us. This was the only thing 
 that Jesus recommended his disciples to, when 
 in that outward dispensation ; he added nothing 
 to it ; and therefore we have no right to add any 
 
 Hh 
 
242 
 
 thing to it. This Comforter in our own souls 
 was never revealed any where else ; it was never 
 seen with mortal eyes. 
 
 It will not do for us to look back at what our 
 forefathers did ; because our situations are very 
 different from theirs. Tiiey were seduced by 
 false spirits and wicked men. who took upon 
 themselves to make interest, by gaining the as- 
 cendency over their fellow creatures, and selling 
 them as beasts of burthen. Our forefathers, 
 through the deception which was made use of, 
 w^ere brought to apprehend that it might be right; 
 but now the veil is rent from our eyes, and we 
 see it in the clear light, and can plead no ex- 
 cuse. And therefore it will not do to reason 
 from what our forefathers did; or to say we 
 have no judgment of our own, because our com- 
 mon understanding shows us; every portion of 
 common sense is a clear and absolute witness 
 against this oppression and injustice. 1 say, 
 therefore, beware that we send not away the 
 light ; for the moment that power shows to us 
 the unrighteousness of strengthening the hand of 
 the oppressor, that is the time we should cease 
 from it, and forever after. 
 
SERMON X 
 
 DELIVERED AT FRIENDS* MEETING-HOUSE, FALLS, IN BUCKS 
 COUNTY, ON SEVENTH DAY MORNING, 11th OF TWELFTH 
 MONTH, 1824. 
 
 Shadow directs to the substance, and effects 
 to their causes. It is a very natural conclusion^ 
 from what we every day witness from our own 
 observation, that when we see the shadow of a 
 man, or any thing else, we are directed immedi- 
 ately to the substance, which makes or causes 
 the shadow. Still it is the light, which is the 
 principle, or first cause, which makes the sha- 
 dow ; and it is the light which enables us to see 
 the substance. We see likewise from the same 
 thing, the same power — the light of the out- 
 ward sun — the effects it produces upon us, and 
 the things around us ; and by these effects we 
 discover the cause, and that the light proceeds 
 from that cause, thus enabling us to see it. And 
 as it is thus in a moral sense — in an outward and 
 external sense ; so it is in an inward, spiritual^ 
 and internal sense. 
 
 This is beautifully described in the shadowy 
 dispensation of an outward and external cove- 
 nant^ which the Lord made with his people Is- 
 
244 
 
 rael. The whole of it, from beghming to end, 
 was a shadow and representation of better 
 things. For when Moses was about to build a 
 tabernacle, with all its furniture and appendages, 
 the Lord said unto him, ^^ See that thou make 
 all things according to the pattern which was 
 showed thee in the mount.'' 
 
 He was led up in the visions of divine light, 
 to see heavenly things, in the spirit of his mind, 
 and not by his external eyes ; but by the eye of 
 the immortal soul. For nothing else can see by 
 the light of Heaven, but the eye of the immortal 
 souls of men and women ; and they can only 
 see by that light. It is by the sun of Heaven, 
 the sun of righteousness, that causes shadows 
 to be seen, that makes shadows by those things 
 that are in themselves the substance of those 
 shadows. And here we see and discover, in the 
 commands, and in the statutes and institutions 
 of the law and covenant, that there were many 
 things instituted, as being considered pollutions 
 of the bodies of the Israelites, to whom this ex- 
 ternal law was given. Fortius law was given only 
 to the Israelites ; — it was not given to any other 
 nation or people ; because they, only, were in a 
 condition and fitness to receive such a law and co- 
 venant. Therefore, every disease of the bodies of 
 the Israelites had a tendency to deprive them of 
 the enjoyment of their heaven, the outward Ca- 
 naan with which the Lord had declared he would 
 
245 
 
 bless them. As the Israelites were faithful and 
 obedient to his commands, nothing which could 
 make the animal part of the children of men 
 happy, should be wanting to them, on condition 
 of their faithfulness to his requirings. Here, a 
 leprosy was a pollution of the animal bodies of 
 the Israelites. It not only deprived them from 
 partaking of the good things of the land ; but it 
 shut them away from the altar, where the off'er- 
 ings of the Lord were brought ; and when right- 
 ly prepared, the priests and the people eat them 
 together and rejoiced. And there was a very 
 great variety of these offerings, of their kind ; 
 as there were different kinds for different purpo- 
 ses and ends. Every one that came under the 
 power of any instituted sickness or disease, 
 which had a tendency to defile the outward bo- 
 dies of the Israelites, was shut away from the 
 altar. They could not come to the altar with 
 their offerings, till they were cleansed ; and they 
 were cleansed by bringing offerings according to 
 the law. When they brought these offerings, 
 the high priest laid his hand upon them, and 
 sanctified them first ; and then delivered them 
 over to his priests, the Levites, to prepare them. 
 But sometimes their offerings consisted of bitter 
 herbs, and many other tilings that were unpleas- 
 ant and disagreeable. Sometimes they were to 
 be of one kind of creature or thing, and some- 
 limes of another. They were ajl pointed out. 
 
246 
 
 :so that tlic Israelites had nothing to do, ahout 
 inventing or devising any ofterings in relation to 
 their worship, or which related to their continuing 
 in favour with the Almighty. All that was requir- 
 ed, was obedience to his manifested will. There 
 were the offerings of harvest and the ingather- 
 ings of their fruits. These were feasts of re- 
 joicing, where the honest Israelites, improved 
 their time and talents in cultivating the good 
 land; and while they were obedient, their la- 
 bour succeeded in their hands, and they brought 
 these offerings, to eat and drink, and rejoice to- 
 gether, returning thanks to the Lord for his abun- 
 dant mercy. 
 
 Now, my friends, consider, — it is a clear des- 
 cription, a beautiful description, a beautiful sha- 
 dow of the heavenly things. When men or 
 women became lepers, they knew that something 
 was out of order ; — that something was the mat- 
 ter, although they might not be clearly certain, 
 whether it was the leprosy or not. They must 
 then go and show it to the priest, and he was to 
 go through a certain line of experiments to prove 
 it according to law. The law appointed the way, 
 and the priests had access to the Urim and 
 Thummim, by which to explain these things, 
 and to show what offering they must bring; and 
 how they must be cleansed. But the Israelites 
 became careless and indifferent ; and were not 
 faithful in bringing offerings to the priests, ac- 
 
247 
 
 cording to law, nor their gifts into the treasuiy^ 
 as they ought to have done. Therefore, the poor 
 priests were oftentimes left in a destitute and 
 disconsolate state, as their dependance was al- 
 together upon the people. The people were to 
 bring their offerings, and they were to prepare 
 them according to the commands of the law ; 
 and for this service, they were to have a portion 
 of the offerings ; — they that waited at the altar 
 were to partake at the altar. 
 
 So it is now, my friends, too much the case, 
 I verily believe, with the professors of Christi- 
 anity, who make a high profession of being led 
 and guided by the new covenant law ; by the 
 light of heaven; — that light which alone can 
 show us the shadow of heavenly things; and 
 lead us up by its own light to the substance. 
 There is a great dilatoriness, a great want of 
 fervent labour and travail ; and therefore when 
 we assemble together, the poor priests, or the 
 Lord's ministers rather, are destitute. Now 1 
 believe, that were we rightly engaged, to know 
 and consider well our own conditions, individu- 
 ally, we should know what is our ailment, and 
 what it is that hinders our access to the altar of 
 the Lord. We should know whether it is not 
 a want of faithfulness on our part, to come and 
 appear before our great High Priest; that so 
 we might be instructed what to do, and how we 
 are to bring our offerings, and in what way to 
 
248 
 
 bring them, so as to be acceptable to him. If we 
 do this in honesty and sincerity of soul; he would 
 Jay his hand upon our oiferings and sanctify 
 them; and deliver them over to his Levites, his 
 ministers, to oiBTer to his people, and for the peo- 
 pie; by leading his ministers to a full and clear 
 view of the state they were in, so that they could 
 hand out the offerings, tliat we might partake of 
 them together, each bringing an offering accord- 
 ing to the state and condition he was in. Here 
 we should be edified together, and here it would 
 be verified to all his ministers, as it was under 
 ilie law^ dispensation; they that waited at the 
 altar were to be partakers at the altar : so " they 
 tliat preach the gospel shall live of the gospel." 
 And what is this gospel, my friends ? Why 
 we are told by an eminent minister of former 
 days, that it is the power of God unto salvation. 
 It is that which cleanses and heals the souls of 
 the children of men. Now, there was a partic- 
 ular way of effecting this, described in the law ; 
 the high priest of the Levites was to pur- 
 sue a way, in which, when faithful, the Israel- 
 ites who were able to bring offerings, were pre- 
 pared to meet together and worship liarmonious- 
 ly. But when the great high priest of this 
 outward dispensation came, as was prophesied 
 of by the former prophets, he was not regulated 
 by those institutes, by those shadows, by those 
 external means. For although he fulfilled them 
 
249 
 
 all in his own person, as related to himself; yet 
 he was clothed with a power to cleanse the Is- 
 raelites hy only a word speaking : and yet he 
 did not seem to he wanting to exalt himself; for 
 when he had cleansed a leper, immediately by 
 a word, he recommended him to go to the priests^ 
 and there offer according to the law of Moses. 
 He was willing to be hid : but they feeling them- 
 selves cleansed from their leprosy, and wholly 
 healed; they therefore neglected the external 
 part, they neglected the old law, for they were 
 healed without it. 
 
 Here we see, my friends, how Jesus, in his 
 outward manifestation, was limited to Israel, as 
 he himself declares, that he was only sent to the 
 lost sheep of the house of Israel. Thus he heal- 
 ed every one that believed in him, by a touch, 
 or by the word of his mouth. Here now the 
 light shone by his works. This healing of those 
 outward diseases, was like the shadow that em- 
 anated from his outward man: but the power 
 descended from above. It was not in the power 
 of the external part, the body of flesh and blood, 
 to do any such things. But when he effected 
 these cures, the effect seemed to direct to the 
 cause ; as though he, the man, had effected these 
 by his own power. But to regulate their views, 
 he declared to them, it is not I that do these 
 things ; I that you see, have no power at all 
 to do such things, but my Father, my invisible 
 
 I i 
 
250 
 
 Father t])at dwelleth in me ; that is, the power of 
 the Holy One, the power of the gospel. The 
 gospel is the power of God unto salvation. So, 
 as it is in the moral sense, we see our own sha- 
 dow, and it directs to the suhstance or animal 
 hody ; but it is the sun, that great orb above us, 
 that makes us to see this outward substance, — the 
 power is all in the light. So in a spiritual rela- 
 tion, the power is in the light.***^*^****^ 
 ^^^Tliis animal body of Jesus Christ was born of 
 the Virgin Mary ; and therefore must be nothing 
 as to the visible part, but flesh and blood, as 
 nothing else could emanate from her but what 
 was of her. So here now, this outw ard body, 
 this flesh and blood, was born of a woman; 
 w^hich shows us why Jesus always calls himself 
 the son of man ; because he was verily and ac- 
 tually so, for he could not use evasions. Now 
 I have heard suggestions from rational beings, 
 that Jesus mentioned this to deceive the people, 
 to turn them away, to make them believe some- 
 thing that was not correct ; that it was only a 
 speech that did not apply to him. But it was 
 the truth ; for he could speak nothing but the 
 truth, and he knew with a full certainty that he 
 was the son of man, as well as any of us can 
 know so ; and therefore he asserted it abundant- 
 ly. And the highest station that he assumed, 
 while in that prepared body, was, that he was 
 not only the son of man, but the son of God. 
 
251 
 
 Mere now, we learn, as rational beings, by his 
 own testimony, what it is that makes a son of 
 God. We see that tliis flesh and blood never 
 could have been, in a strict sense, the son of 
 God ; bat a creature, created by God — by his 
 power : because spirit and matter cannot be unit- 
 ed together, and make a being, nor make a son 
 of God. 
 
 Nothing but the rational souls of men and 
 women, can come to know a birth of God. And 
 the rational soul never was created by flesh, 
 or through flesh. The animal part is taken 
 and created from the earth by the power of God. 
 Whether like as in the case of our first parents, 
 wliich is the greatest miracle in bringing forth 
 the body of man, or whether through the help 
 of a woman, it makes no difference; because, 
 when he created man, he gave him the power to 
 carry on this work of creation for himself, as it 
 were ; and yet, nothing but his power, can cre- 
 ate, or continue creation. Therefore, as every 
 thing upon the earth, is tlie work of his holy 
 hand, still his power continues in it: and al- 
 though he made a power in the trees to produce 
 others of the same kind, yet, was his power to 
 be withdrawn from them they would sink into 
 annihilation ; for every effect must rest upon its 
 cause, or it cannot stand. 
 
 Here we may be learning, if we are willing 
 ti) improve the understanding which the Al- 
 
252 
 
 mighty, in his goodness, has blessed us with, 
 both to improve in outwtaid things, and likewise 
 in heavenly thing.*, so as to know their use. He 
 has hid no secret from us which would have a 
 tendency to be a blessing to us. He has all at his 
 command ; all wisdom and all knowledge ; and 
 he dispenses all that can be a blessing and a be- 
 nefit, to them that are rightly engaged, and no 
 more : for he adds no superfluities. He cannot 
 do this. It is inconsistent with his holy nature ; 
 and therefore, at what time the immortal spirit 
 is placed in these animal bodies, he has kept a 
 secret. It is not of the flesh, we know ; it is as 
 invisible as Grod is invisible : and in his in- 
 scrutable wisdom, he has created man with a 
 twofold nature; one part earth and the other part 
 spirit. That is the spiritual part, which is ta- 
 bernacling in these earthly bodies ; but it was 
 not created with them, nor does it derive its pow- 
 er or nature from them at all, as it is spirit, and 
 all that is spiritual comes from God, and must 
 come from Grod ; antl, therefore, it is that this 
 light the apostle tells us of, that was in Jesus 
 Christ, came from Grod : ^^In him was life, and 
 the life was the light of men ; that was the true 
 light that lighteth every man that cometh into the 
 world.'' Here now, we all have a portion of the 
 same light; for ^Hhe life was the light of men/^ 
 and it remains eternally so. It all comes from Grod, 
 and is dispensed to the children of men — and it 
 
253 
 
 was to Jesus Christ, likewise, as man — in the 
 same proportion as to inscrutable wisdom seemed 
 necessary and consistent, to effect the great de- 
 sign, in the creation and redemption of the chil- 
 dren of men. 
 
 So, here, we see Jesus made lower than the 
 angels, on account of his suffering death. He 
 was tempted in all points as we are. Now how 
 could he be tempted if he had been fixed in a 
 state of perfection, in which he could not turn 
 aside? Can you suppose, as rational beings, 
 that such a being could be tempted? No, not 
 any more than God Almighty could be tempted. 
 Perfection is perfection, and cannot be tempted. 
 It is impossible. And here it is proved to a de- 
 monstration, that he came to be an example to 
 the children of men ; a great higli priest and 
 teacher, in those things which concern the salva- 
 ti<m of the children of men. And here he did 
 his office, as a great high priest of the Jewish 
 covenant, in tiiat outward dispensation, in which 
 he was limited to tlie Jewish people as a child 
 of Abraham ; to sum up all the righteousness 
 of the law, by faithfulness to it. And when he 
 had effected that part, by the grace of God that 
 was upon him — for we read that he '' grew in 
 stature and in favour with God and man ; and 
 the grace of God was upon him.^' Then it was 
 not his grace, but the grace of God, communicat- 
 ed to him; as it was communicated to the rest of 
 
254 
 
 Abraham's cliildieu — to every one in a sufficient 
 degree to enable them to come up to the law and 
 commandments given tliem. It will not do for 
 us to suppose for a moment, that the Almighty, 
 Avlien he gave this law, did not at the same time, 
 give them power to fulfil it in all its parts. For 
 if he did not, they could not be accountable 
 for a neglect. But we see that he did this : for 
 here was a child of Abraham endued with his 
 spirit, which he has given to every rational crea- 
 ture, to profit with. He lived up to the law and 
 covenant given by the Father ; and in this he 
 justified his heavenly Father, in giving this law 
 and covenant ; and thereby condemned the Is- 
 raelites for not fulfilling of it. Well, when he 
 had done this, — for we hear of no miracles till af- 
 ter all this w^as done; none at all : nor any thing of 
 his righteousness or acts; — but now when he went 
 into the last institute of the legal dispensation, 
 u hich was called watery baptism ; and the mi- 
 nistry of John, his forerunner, was nearly at an 
 end, divine wisdom thought fit to reveal to John 
 by what medium he should know who it w as 
 that was to baptize with the Holy Ghost. It 
 was him on whom the spirit should be seen de- 
 scending and resting upon him. 
 
 Now, we find, that when he came up out of 
 the water, John having baptized him, the Holy 
 Ghost descended in bodily shape like a dove, 
 and rested upon him. Now, whether this was 
 
255 
 
 open to John's external eye, or whether it might 
 not rather be an expression of John's, that as the 
 dove is the most innocent creature of the feather- 
 ed race, he made use of it, to express what he 
 beheld in him, and in this power that descend- 
 ed upon him. This was a power from hea- 
 ven — an additional power and gift from heaven 5 
 as by his righteousness in fulfilling the law he 
 was prepared to enter into a higher dispensa^ 
 tion. 
 
 I consider, according to the tenor of the law. 
 that the whole design, was to lead up some of 
 the Israelites into this state of perfection and 
 fulfilment of the law ; and then that it should be 
 abolished. Hence, the fulfilment of the law was 
 the abolishment of the law. He abolished it bv 
 nailing it to his cross. Oh ! had the professors 
 of Christianity left it there, and been willing to 
 go forward, under the illumination of the Holy 
 Ghost, which alone could qualify Jesus to be a 
 gospel minister; so likewise, according to his 
 own testimony, nothing ever did or can qualify 
 for the ministry, but the descending of the Holy 
 Ghost from Heaven, upon rational creatures. 
 And, therefore, in the same proportion as we 
 have the descending of the holy spirit upon us, in 
 the same proportion, till we gain a conquest over 
 our passions and propensities, we shall be more 
 tempted and tried. So it was with Jesus, when 
 this holy spirit descended upon him, the spirit 
 
256 
 
 ilrove him into the wilderness to be tempted oi 
 Satan. 
 
 Now let us pause a little, and consider what 
 is here meant. Can it be supposed that he 
 was driven into an outward wilderness? Or 
 shall we not suppose, that he was brought by 
 the power of divine light, to see the wilderness 
 state in his own mind ? Because, in the outward 
 wilderness a man loses his Avay, and meets with 
 many trials ; and so there is a spiritual wilder- 
 ness, where man is tempted and tried. Here 
 the natural propensities which are fixed in man, 
 no doubt for an excellent purpose, rise up and 
 attempt to gain an ascendency over us. Here we 
 find it in all things in us. The propensity 
 to thirst — what does it do ? It is a gift of God 
 to the children of men. It leads them to do 
 that which might sustain their natural life. 
 But if not regulated and kept under subjection 
 by the immortal soul, which is placed in us to 
 regulate these animal desires and propensites, it 
 will become injurious to us, by being indulged to 
 excess. For you know we have many propensi- 
 ties ; many that are necessary to us : for we 
 could not eat or drink, or have a desire to do it, 
 if we had not a propensity to it. We could not 
 fulfil the command, to increase and multiply and 
 replenish the earth, had we not a desire which 
 led to it. These propensities are all good in 
 their place ; and we could not answer the end of 
 our creation without them. As it is not in bones 
 
257 
 
 to think or flesh to reason ; so there is no bounds 
 to our natural desires : but the soul must wait for 
 counsel from on high, and direct the body, and by 
 faithfulness to it, regulate all these desires and 
 keep them within the bounds of reason and truth. 
 This was the case with the blessed Jesus, so 
 that he never offended in any one point; but 
 learnt obedience by tlie things he suffered. He 
 had all these desires. The desire after know- 
 ledge, and the things of the w orld, presented it- 
 self to his animal part ; and thus it is said to 
 have driven him into the wilderness : that is, he 
 felt that wilderness, which man feels, while in a 
 state of probation. It is the way in which di- 
 vine wisdom speaks of the church. "I will allure 
 her, and draw her into the wilderness, and speak 
 comfortably unto her." I will allure her, — see, I 
 will draw her. Now what wilderness was this? 
 It was not an outward wilderness ; but the same 
 which Jesus was led up into : and here it was 
 that he was tried. Here the tempter led him up 
 to aspire after the glory of the world. He told 
 him if he would fall down and worship him^ 
 that he could arrive at it, — if he would only sub- 
 mit to this desire, and fall down and worship 
 it, all should be his : but you see how ready 
 lie was to reply to this temptation. The divine 
 law always gives us an answer, and if we are 
 faithful, we shall be like Jesus ; when we are 
 tempted to aspire after the glories of the world. 
 K k 
 
258 
 
 We shall be always able to give a righteous an- 
 swer, if we are faithful to the truth in our own 
 minds, as fully as he was, no doubt ; because 
 he is our example, and we are to follow his 
 steps. Jesus said, " Get thee behind me, sa- 
 tan." Oh! how often has my poor soul been 
 brought to this point, when temptations have ari- 
 sen, " Get thee behind me satan." Oh ! I have 
 seen that it was mine enemy ; the light of truth 
 has revealed it to me ; and 1 have felt some- 
 times, in a degree, like the blessed Jesus. I 
 have seen that mine enemy hath wanted to ex- 
 alt me : but I could ask no honour or power, for 
 I knew that he had none to give, nor any power 
 to preserve me one moment. 
 
 " Get thee behind me, satan : for it is writ- 
 ten, thou shalt worship the Lord thy God, and 
 him only shalt thou serve." Is not this the case 
 with all of us ? Have we not this language in 
 our souls ; that sometimes tells us, it is not right 
 to serve any thing else in this world. Here if 
 we are faithful to the divine light, we shall in 
 proportion be able to withstand every temptation 
 that may assail us in our state of wilderness 
 travel and probation. 
 
 We read that he was taken up and set upon 
 a pinnacle of the temple. And do you suppose 
 there was some power which actually took him 
 up, and set him upon a pinnacle ? No, I hope 
 there are none so ignorant as to suppose so. It 
 
259 
 
 was A temptation to exalt himself, for his righte- 
 ousness — his goodness. And have you not, ma- 
 ny of you, been set upon this pinnacle of high 
 honour? Have you not a little religious pride? 
 What was that saying then, to the tempter? He 
 was placed in a dangerous situation ; but not 
 more so than the soul is when tempted to 
 aspire in consequence of its righteousness. 
 The tempter " saith unto him, if thou be the 
 son of God, cast thyself down : for it is writ- 
 ten, he shall give his angels cliarge concerning 
 thee ; and in their hands they shall bear thee 
 up, lest at any time thou dash thy foot against a 
 stone." 
 
 We must all come to know these things in our 
 experience ; and we shall all witness them, if we 
 are faithful to the spirit in our own minds. We 
 can read all these temptations in our own expe- 
 rience. As the light of the sun makes shadows, 
 so, spiritually, it is the light that makes the sha- 
 dow, and reveals to us that which causes the 
 shadow, which is God, the light, the heavenly sun. 
 *^God is light ; and in him is no darkness at all.'^ 
 And if we are in him, we walk in the light, as he 
 is in the light, as says the apostle: ^^If we walk 
 in the light as he is in the light, we have fel- 
 lowship one with another ; and,'' as in our trans- 
 lation, " the blood of Jesus Christ his son cleans- 
 eth us from all sin.'' What kind of blood? 
 Has he any sy^ch blood as we have ; any such 
 
260 
 
 flesh ? No, he has no such blood nor never has 
 had. The immortal soul has not such blood. The 
 blood is the life of the animal, and so it was the 
 lif(B of Jesus Christ the son. The light is the 
 life which the apostle declared was in him f it is 
 that light which cleanses us from all unrighte- 
 ousness : nothing else ever did it, or ever can do 
 it. Therefore, it ought to have been said, the 
 spiritual life of Jesus Christ; the spiritual life 
 in the soul. For there is no true life, but what 
 is comprehended in the Almighty Creator. And 
 of that he could have no more than he assigned 
 him, and he dispenses it to all the inhabitants of 
 the earth. 
 
 Oh! what a lack there is on our part; by 
 wliich, for the want of faithfulness, we remain 
 as it were among the dead : " for to be car- 
 nally minded is ^ath ; but to be spiritually 
 minded is life and peace.'' If we were willing to 
 be faithful to the measure of grace committed to us 
 to profit with, we might understand these things 
 in their true light, they would be spiritually dis- 
 cerned. All external things cannot benefit us ; 
 because every thing external keeps our eyes from 
 the sun of righteousness. As we see in outward 
 things, if we look at our shadow we cannot 
 see the sun ; but when we turn away from the 
 shadow, and face the sun, then we can see it. It 
 is just so in heavenly things. When we take 
 notice of the miracles that Jesus -did, they were 
 all shadows ; because they acted upon the flesh 
 
261 
 
 and blood of the children of men. When he 
 raised the dead to life, which he did by a word's 
 speaking, it pointed out the power by which this 
 was effected. And here, when we go to the cus- 
 toms of Moses, ^ * * * * was pointed 
 out by the high priest, * ^ ^ * * * ^ 
 * * ^ * ^ ^ and shows the leading up 
 to a higher priesthood. 
 
 Here he became an outward figure of the pow- 
 er of the gospel, the wisdom and power of Grod. 
 Here he is acting upon the outward man ; by 
 healing the sick, cleansing the leper, and raising 
 the dead : it is all figure together. Therefore, 
 he told his disciples, " It is expedient for you 
 that 1 go away, for if I go not away, the Com- 
 forter will not come.'' He speaks nothing but 
 the truth : for so long as the Jews had him to 
 look at, they never could rise any higher, — 
 while he was bodily with them. That part 
 must be entirely taken away. It must be dis- 
 solved, and be so no more. We must have no 
 remembrance of it ; because, if we did worsliip 
 it, it would be the worship of an image. Let us 
 only remember the glorious works which he did ; 
 but no more remember the flesh and blood. Let 
 us have no hand in it. It was only an organ 
 through which the power of God passed, and 
 brought about all these effects ; effects supernat- 
 ural to the power of man; to any ability or power 
 of his ow^n. Here now, he assured them that it 
 
262 
 
 was expedient for them that he should go away 5 
 fhat if he did not go away the Comforter would 
 not come, but if he went away, he would pray the 
 Father, and he would send them another Comfor- 
 ter. What was this Comforter ? They were 
 depending on him, and in their carnality they 
 had been led to believe that their Messiah when 
 lie came, would take upon himself kingly au- 
 tJiority; and would come up on a throne, and 
 reign over the house of Israel, outwardly. Their 
 minds were altogether occupied with the bless- 
 ings which they were to receive, in their outward 
 good land, which they were to enjoy forever, if 
 they were faithful. Here you see their incor- 
 rectness, no doubt ; because this " forever" was 
 a time thing ; — it was no more than a deed for 
 lands given forever; which cannot be enjoyed 
 longer than during the natural life. 
 * So the " forever" to Israel, in respect to Je- 
 sus' coming, it run forever : and that they were 
 to enjoy this land forever was a time thing ; it 
 was limited, and ought to have been translated 
 so as to signify, the end of the dispensation, when 
 the Almighty should see the time to abolish it, 
 and do it away, so that man could rise above all 
 dependencies that are external, which were not 
 to endure when the Comforter had come, and 
 they were enabled to sit at his feet, where they 
 could have access to the throne of grace. And 
 what was this Comforter to be? No external 
 
268 
 
 thing; no visible thing. He was to descend up- 
 on the disciples in the Lord's time. Jesus de- 
 clared he could not tell them when. He had 
 no such power ; the Lord kept that a secret from 
 him. The times and the seasons are in the Fa- 
 ther's hands ; not even the Son, or the angels of 
 Heaven could know them. Jesus commanded 
 them to tarry at Jerusalem ; not one day, one 
 month, or one year, or any other set time. They 
 were to be stripped of every dependence. He 
 not only told them that he would go away ; but 
 he told them that he would pray the Father, and 
 he would send them another Comforter, which 
 should abide with them forever. And what was 
 it ? It was the spirit of truth ; the light and life 
 that was in Jesus was the same thing ; therefore 
 the spirit of truth. 
 
 "I will not leave you comfortless.'' This 
 must apply to his outward coming when he 
 should be risen from the dead. Then when they 
 took leave of him, after his ressurrection, he gave 
 direction where to wait for him. 
 
 It was nothing but the spirit of God that 
 could heal the soul, and cure it of all its mala- 
 dies. So Jesus when outwardly with them, was 
 able by the power which passed through him, 
 even by a touch of the hand, or the lip of his 
 mouth, to cleanse the leper ; to give sight to the 
 blind ; and to unstop the deaf ear. Here were 
 outward works upon outward beings ; the whole 
 
264 
 
 work was nothing but shadow ; it looked up to 
 the substance ; to what the light of Grod would 
 do when they had waited a proper time, till the 
 spirit had descended on them from above. 
 
 He told them, " Ye shall receive pow'er when 
 the Holy Ghost comes upon you, and" — not till 
 then — " you shall bear witness of me in Jerusa- 
 lem ; in Judea, and in the uttermost parts of the 
 earth." We see that Jesus could not bear any 
 testimony of these things, till the Holy Ghost 
 had descended upon him. So when that had 
 descended on him, and he had passed through 
 trials, by which he was fully proved, and set a 
 righteous example to all those that were led to 
 believe in him : and as all Israel had a know- 
 ledge of his outward manifestation, they were 
 every one encouraged by the same words, to 
 wait for the same power to descend on them. 
 And not only on ministers, my friends, but up- 
 on every Christian ; for to be a Christian is to 
 be Christ-like. And all the members of the 
 church must be made kings and priests unto 
 God, by the power of the Holy Ghost descend- 
 ing upon them. This was the apostles' doctrine, 
 and it must be the experience of every perfect 
 Christian, as was the case with the blessed Je- 
 sus. He had power " over all flesh, over all 
 principalities and dominions" upon the face of 
 the earth. So must every Christian come to 
 know this power over every thing of a creature- 
 
265 
 
 ly uaiure, and be in subjection to tbe cross ; and 
 in subjection to the divine spirit. All principali- 
 ties and powers must be subjected to this ; we 
 must all come to know them laid down at our feet. 
 We cannot come to be Christians till we experi- 
 ence this in the full sense of the word. We cannot 
 be Christians^ till, like our great higli priest and 
 example, we overcome them all. He had power 
 over all kingdoms, powers, and dominions. So 
 we must : but as long as we have not got a con- 
 quest over all these things, there v»^ill be a seek- 
 ing to be partakers in them ; and here we 
 show that v.e are not Christians. All who 
 take a part in tl)e affairs of the world, show 
 themselves to be antichristians ; for Ids kingdom 
 is not of this world. Therefore his disciples and 
 lollowers must come to be as he was. We must 
 get the mastery over all principalities and all 
 flesh : because as long as we are under a state of 
 probation, the flesh works against the spirit, and 
 the spirit against the flesh. Here is a contest 
 and continual uneasiness ; and there is no peace, 
 never can be any peace, till we have power over 
 this nature; till we have a conquest over all 
 principalities, powers, thrones, and dominions; 
 and over every thing fleshly. When this is the 
 case we shall come to be true Christians. We 
 should then become such brethren as Jesus salutes 
 and addresses, according to PauPs testimony. 
 We should be led by the spirit of God ; and as 
 l1 
 
266 
 
 many as are led by the spirit of God, will be led 
 out of the world's ways^ and maxims, and cus- 
 toms. We should be led up into the way of 
 truth; and as many as are led by his spirit, 
 all those become " the sons of God ; and if sons 
 then heirs; heirs of God and joint heirs with 
 Christ.'^ Oh ! may we " press forward to the 
 mark, for the prize of the high calling of God." 
 It is attainable to us : as certainly as it was at- 
 tainable by Jesus Christ, so certainly it is attain- 
 able by every one of his faithful followers. For 
 the Lord's children are all taught of the Lord, 
 and in righteousness are they established ; and 
 great is the peace of his children ; — a peace 
 which the world cannot give nor take away. 
 
 But we cannot experience it while we are par- 
 taking of the world. 1 deny the possibility of 
 it; ^^for in the world ye shall have tribulation." 
 
 I would not have any one misconstrue my 
 words ; and suppose that I consider all lost who 
 do not come into this Christian state. For 
 though we profess to be under the new covenant 
 dispensation ; none are under it who do not come 
 into it. All that are out of it, are still what the 
 rest of the children of men are. They may be 
 Jews or Gentiles, who, through ignorance and 
 the prejudice of education, have not seen beyond 
 tliose outward things. For I do not suppose that 
 the Jews are all lost. Tliere may be faithful 
 
267 
 
 and pious Jews, accordini^ to the knowledge 
 they have received, under the cloud of darkness, 
 occasioned by their traditions and education. So 
 there may be among the varied professors of 
 Christianity, and the rest of the earth. No doubt 
 there are many who are industriously and sin- 
 cerely seeking the Lord ; being under the power 
 of tradition and education, and the superstition 
 that reigns in the land. Oh ! may we get out of 
 these things ; and make the entire surrender 
 which the true Christian is called to make, and 
 which the example of Jesus shows us the neces- 
 sity of coming to. For he that is a Christian is 
 a new creature ; all old things are done away, 
 and all becomes new. Mind it, my friends, it is 
 not a part that is to be given up ; it is every thing 
 belonging to us. This makes a Christian : it 
 brings us to fill up the complete doctrine of Je- 
 sus, in his sermon on the mount. He leads us on 
 from one state to another, till he closes this ex- 
 cellent discourse — " Be ye therefore perfect, even 
 as your Father which is in heaven is perfect.'^ 
 Do we believe it ? If we do not, how can we 
 come to it ? I believe it necessary, for nothing 
 else ever did make a real Christian. Here we 
 are brought into the divine image again, by com- 
 ing to partake completely of the divine nature. 
 For we are then the children of God, as much 
 as any child is the son of his father here on 
 earth. If the son is obedient to his father, he 
 
2G8 
 
 gives up Lis Avill entirely to be governed by the 
 will of his father. So with the true Christian; 
 he has no will of his own, for all things have 
 become new; all things are of God and not of 
 man. 
 
SERMON XI. 
 
 DELIVERED AT FRIENDS* MEETING-HOUSE, IN THE OITY OF 
 TRENTON, N. J. ON FIRST DAY MORNING, 12th OF TWELFTH 
 MONTH, 1824. 
 
 It is said that, ^^ in all labour there is profit.'^ 
 Every command, and every exhortation deliver- 
 ed to the children of men, is delivered to them 
 as rational beings ; and they are to understand 
 them rationally. But I conclude, that by this ex- 
 pression is intended ^^in all right labour there is 
 profit.'' We may rationally conclude, that this 
 is the meaning; for there is abundance of un- 
 fruitful labour in the world, that is not profita- 
 ble. As our life, upon the earth, as men and 
 creatures, depends principally upon the labour 
 of the field, we have very clear evidence, that 
 all those who labour there, are exercised in right 
 labour, provided they are regulated by wisdom 
 and truth. 
 
 It would seem, when we are brought to reflect 
 upon the divine character, his excellence and 
 perfection, that he never intended there should 
 be any unprofitable labour, pr any which was 
 not rightly directed ; but that every portion of 
 labour, should result in good, and to the univer- 
 
270 
 
 sal benefit of the children of men^ as social be- 
 ings. 
 
 This is the labour^ I conceive, which produ- 
 ces profit : but it is not consistent with tlie cun- 
 ning and wisdom of fallen man, to pursue this 
 course generally. And tlie reason is, that the 
 w isdom of this world is foolishness ; the cun- 
 ning of man, and the wisdom of the world, are 
 foolishness with God. Hence we find, among 
 the children of men, many wlio, though they la- 
 bour considerably in trafficking in the effects of 
 honest labour of the field, can hardly be said to 
 do much right labour. They get a living out of 
 the labour of others, by changing and inter- 
 changing, in the way of commerce, and by vari- 
 ous contrivances to gain, without adding any 
 thing to the real value of the articles in which they 
 trafic. They remain the same after having pass- 
 ed through many hands ; and after each of these 
 hands may have received a greater reward than 
 the honest labourer had for them at the first. 
 
 Can we suppose, that this is according to the 
 order of that providence, which is perfect in wis- 
 dom and truth? I apprehend this subject wants 
 deep consideration. 
 
 I do not apprehend, that those engaged in the 
 way which I have mentioned, are the only 
 ones who are not engaged in right labour ; but 
 it is the case with all the children of men who 
 are acting according to their own earthly wisdom 
 
271 
 
 and understanding. Even the labourer in the 
 field, may be like a co-partner with those I have 
 mentioned, by coveting more than he ouglit to 
 covet, and not being content with having his la- 
 bour blessed in the fruits of the field, and in 
 having food and raiment sufficient. But to ex- 
 ercise himself in hard labour, and give the pro- 
 duce into the hands of those that I have men- 
 tioned, and pass it from one to another, till it 
 passes through ten, twenty, or thirty hands, and 
 he that labours hard not enriched by it, and 
 yet every one of these others gaining by it, is in- 
 consistent with divine wisdom. This is what 1 
 call unrighteous gain. 
 
 Perfect wisdom, I believe, will lead us to that 
 kind of labour that will be profitable to all those 
 engaged in it, and under the regulating influ- 
 ence of this wisdom, we shall learn right disci- 
 pline ; so that having food and raiment, we 
 shall therewith be content. Here we shall see, 
 that the design of divine providence w as, that 
 each generation should work for itself, and not 
 one for another; in order that they might be kept 
 out of idleness. 
 
 There is no doubt, that great cities, erected 
 among men, are nuisances to creation, as they 
 are all nurseries of vice ; and as they are made 
 up too much of that sort of men and women, 
 who love to live by their wits instead of their la- 
 
272 
 
 bour. 1 believe there is a great want of relorma- 
 tion in them. 
 
 I apprehend, my friends, that I am speaking 
 to men and women of understanding, who can 
 comprehend rationally ; and I hope that each in- 
 dividual will exercise wisdom in a view of these 
 things. As our life depends upon the labour of 
 the field, that kind of labour w hich enables the 
 labourer in the field to go on with his work, 
 must of course be useful. Who are the persons 
 thus engaged? They are the mechanics, who 
 make the materials for the labourer. In all this 
 there is a certain portion of regular labour, which 
 is productive of good, to the individuals who thus 
 gain a livelihood ; and if limited by truth and 
 righteousness, their desires will seldom exceed 
 what has been mentioned. 
 
 What says the man, formerly, that we read 
 of, who no doubt was brought to see these 
 things, as they have been opened to my mind at 
 present ? He was led to make this prayer to the 
 Almighty : " Give me neither poverty nor riches ; 
 feed me with food convenient for me :'^ and he 
 gives the reason for this : '^ Lest 1 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 vain.^' Or lest he might cry out when he got 
 exalted in the earth, like the king of Babylon 
 formerly, " Is not this great Babylon that I 
 have built; by the miglit of my power^ and for 
 
273 
 
 the honour of my majesty r^ Here we have a 
 view of the danger of riches, and of poverty that 
 comes by idleness. " Or lest I be poor and 
 steal, and take the name of my God in vain»'^ 
 There is much in these things, my friends. 
 
 To suppose that we can rise up into a state and 
 condition fit to become communicants with the 
 king of heaven, without morality — without com- 
 ing to be rightly regulated in our moral concerns, 
 is a great and mischievous error. We may become 
 pretty good moralists, and not be Christians, or 
 the children of the Lord : but we never can be 
 good Christians till we become good moralists; 
 that is, laboui'ing honestly for our own support. 
 For it is a very great crime for us to want to be 
 supported by the labour of another, or to take 
 the advantage of the labour of others, to live by 
 it. It is criminal in the extent. There is more 
 for us to consider on this subject, than is gener- 
 ally thought to be the ease by the children of 
 men. 
 
 I have remembered in this meeting, a short 
 lesson recorded in the Scriptures ; a short ac- 
 count of the multitude following Jesus. He re- 
 tired into a desert place, and the multitude fol- 
 lowed him, as it would seem, from the towns 
 and villages, where the necessaries of life were 
 handy to be got, and they continued with him 
 for three days. This has taught me much. 
 
 When they had thus been three days with 
 M m 
 
274 
 
 liiui, he saw their situation, tliat they iimst be 
 hungry, and ready to perisli, in so much that he 
 did not like to send them away fasting, lest they 
 should faint by the way. He therefore spoke 
 to his disciples to prepare for them ; and when 
 search was made, not even the disciples had any 
 thing, nor the multitude, but tliere was one little 
 lad found that had five barley loaves and two 
 fishes. 
 
 Now you see, my friends, where there is no 
 thing to bless, there can be nothing blessed. 
 And you see what an idle situation these people 
 were all in ; and how inconsistent they had acted 
 in not taking care to have something with them, 
 to succour them as to their natural life. Among 
 the whole multitude, it seems, there was but one 
 lad who had this wisdom ; and what a wonder- 
 ful blessing it was, that there was even so much; 
 for if there had been nothing, it appears there 
 could not have been a blessing, for there must 
 be something to bless. Now, if we are careful 
 to improve, in the best manner we can, here 
 surely this care will be blessed of God ; and it 
 will be a profitable labour. But where tliere is 
 that carelessness and indifference, which was 
 manifested in this multitude that I have men- 
 tioned, what a deplorable state they must be in, 
 when there is not one individual, through whom 
 a blessing may be obtained. 
 
 Now the query runs through my mind, — which 
 
275 
 
 I will put to us^ — how is it here to-day ? is there 
 any thing here to bless in this multitude ? Are 
 there some present that have brought something 
 with them? If so^ it must be from previous in- 
 dustry and w ork ; for this is not the place to 
 gather food. This is the place to rejoice in 
 having it ; and to tliank God for the blessing on 
 our former labour. I was induced to put this 
 question to us, from a view of this outward ac- 
 count, wliich is a beautiful figure and represen- 
 tation of our spiritual concerns and exercises. It 
 points to our duty and our care ; that we, all of 
 us, endeavour to imitate the lad that I have men- 
 tioned, in a spiritual relation: that when we gather 
 into a desert place, like this, w^e may not be 
 destitute, having nothing to bless. Here we 
 come together, and might, — if we have been care- 
 ful, and have remembered, that the soul wants 
 food as well as the body ; that it cannot subsist 
 upon nothing, — be favoured to rejoice together. 
 
 We are requested and recommended not to be 
 very careful about laying up treasures on earth 5 
 but ^^in heaven, where neither moth nor rust 
 doth corrupt, and where thieves do not break 
 through nor steal." Here we are led to believe 
 that there is an opportunity to lay up treasure 
 in heaven, that is, to be in possession of heaven- 
 ly treasure ; or, to use a more proper expression^ 
 to be in possession of heaven : because heaven 
 
276 
 
 IS a state. It is every where where God is ; and 
 heavenly treasure is every wliere where a person 
 lias it in his possession. But we cannot get it 
 through idleness ; we cannot get it through tra- 
 ficking, like those whom I have mentioned in a 
 literal or moral sense. And yet it is soiTowful, 
 to see the very same case in relation to spiritual 
 things, which I have mentioned, as existing in 
 natural things. There are a great many people 
 endeavouring to be possessed of heavenly trea- 
 sure, without obtaining it through labour. They 
 choose to get it from their neighbours, and to be. 
 fed by the labourer, while they remain in idle- 
 ness, depending upon something without them, 
 instead of rightly labouring in their own hearts, 
 to dress the garden of their own hearts ; to prune 
 every desire and propensity, in such a manner, 
 that it can never extend beyond due bounds ; by 
 which they might always keep under the limita- 
 tion of truth, by a careful labour of the soul. 
 When this is the case, here we lay up treasure 
 in heaven; we have it in our own possession. 
 Therefore if we come into a heavenly state — 
 which is only brought about in this one way ; 
 seeking first the kingdom of God and his righ- 
 teousness. Then we have the promise, that " all 
 other things shall be added." Here again, we 
 must not let our imaginations range beyond due 
 bounds. 
 
 What is meant by ^^all things being added?" 
 
277 
 
 Nothing will be added, but what will be a be- 
 nefit to us. We must not suppose the Almighty 
 will gratify our desires after great riches. No. 
 The things only which are necessary, are all 
 that were comprehended in the prayer of Agur ; 
 and all these would be made completely ours. 
 Under this proper state of reduction, we should 
 be willing to say. Lord, it is enough. We should 
 have no fear of being too rich, nor should we 
 ever liave any fear of poverty. Now this is the 
 point, and the only happy point, at which we 
 ought to be aiming. But, as I observed, many 
 are striving to live on the labour of otJiers, in a 
 religious sense 5 as is manifested in the present 
 day. 
 
 Here we see the truth of what was declared 
 by one of the Apostles, concerning some who 
 w^ould rise up and make merchandise of their 
 labour, just like the trafficker in the labours of 
 the field, for the sake of gaining a livelihood 
 without labouring themselves. 
 
 Here we see many engaged in selling the gos- 
 pel; and many others engaged in the same com- 
 merce, of buying the gospel. There must be 
 buyers, otherwise there could not be sellers ; and 
 we find by the words of the apostle, that they 
 " by feigned words shall make merchandise of 
 you." The written experience of good men of 
 former ages are the materials, like the corn with- 
 out; and they have them to traffic with, like the 
 
27b 
 
 merchant without, who takes the effects of true 
 labour, and sells them to another. And here 
 they buy and sell that which they have not la- 
 boured for at all. 
 
 Now these, are all, as 1 consider, merchants 
 of Babylon. What is Babylon ? Mystery Ba- 
 bylon ? Why it is fallen Christendom that makes 
 the true mystery Babylon. Her merchandise 
 consists in every thing that you can come across. 
 The apostle speaks in allusion to this great city 
 Babylon, whose merchandise extending all over 
 the nations of the earth, brought all under its 
 dominion. The traffic was so extensive that they 
 dealt in " gold, silver, precious stones, pearls, 
 purple, silk, scarlet and line Ihien, and in beasts 
 and slaves, and the souls of men.'^ Now is not 
 all this kind of merchandise going on in fallen 
 Christendom? Is it not all true? In the out- 
 ward it is exactly true. We see it and behold 
 li with our eyes: we discover it every day. I 
 say, we see the merchandise of this great and 
 pompous city Babylon ; this " mystery Babylon 
 the great, the mother of harlots, and abomina- 
 tions of the earth/' ^ 
 
 We see men traffic in, and sell to one another, 
 as slaves, their fellow creatures. They wrest from 
 them their free agency by violence, and when 
 rliey have tliat, they have every thing; for with 
 out liberty and free agency, their can be no 
 blessing worth enjoying. How exactly thi*^ 
 
279 
 
 self state of things corresponds with that to 
 wliich the apostle alludes. The trafficking iu 
 beasts and slaves^ and the souls of men, is com- 
 pletely fulfilled in the present day. Do not men 
 barter away their souls, to those of whom the 
 apostle speaks, who make merchandise of their 
 experience and their words ? Do they not traf- 
 fick to save the souls of men ? Here they sell 
 tlieir souls really ; because they depend on them 
 to save them, when they bring forth nothing but 
 the letter, which is outward, external, and has 
 no soul in it. It contains the experience of holy 
 men of old ; and here these can tell us very fine 
 stories, and persuade us to buy their traffick 
 of them; and by this means they make mer- 
 chandise of the soul itself. 
 
 O my friends, that our spiritual eyes might be 
 opened : that we might individually be brought 
 to see the workings of this cunning serpent, the 
 man of sin and son of perdition. 
 
 What is this serpent ? Why in the allegory 
 which Moses has given us, he has allusion to 
 the serpent, the natural one; for he says, the ser- 
 pent being the most subtle of any beast of the 
 field. Here we see, if he was a beast of the 
 field, he was not an inhabitant of heaven or of 
 hell. Well, what was he? Why he was a 
 " beast of the field, which the Lord God had 
 made ;" and which he had pronounced '^ very 
 good/'^ Now let us attend to this allusion. It will 
 
280 
 
 spread great light upon our understandings, be- 
 cause he was undoubtedly opening instruction to 
 the rational souls of men, as men, as immortal 
 beings. Therefore, his words must be consider- 
 ed allegorical. As man was to be the head of 
 all the lower creation, placed here upon the 
 earth as a governor of all, he must necessarily 
 be qualified for that important duty; and, in 
 truth and righteousness, he must have the nature 
 of all the creatures that were placed under him,^ 
 or he never could sympathise with them, so as 
 to do them justice. Here now, this serpent out- 
 wardly, which is so subtle in taking his prey, 
 creeps upon his belly in the grass ; he whisks 
 his tail to attract the attention of the little ani- 
 mals, while he is watching, and, if they come too 
 near, he seizes them. So it is with serpentine 
 wisdom. Now this wisdom is in man, and this 
 v/isdom is that Avhich, when we give way to it, 
 leads us to endeavour to be rising above, and su- 
 perior to all the rest of the sons of men ; and 
 leads us to presume to decide for ourselves, by 
 Avhich we partake of the forbidden fruit. In- 
 stead of waiting God's time, we presume in 
 God's steady to decide for ourselves. See, this 
 is the temptation of that cunning serpentine wis^ 
 dom in man : it is a part of the propensity in man, 
 that seeks after knowledge. And here it is; that 
 this comes to be a master passion, and takes 
 the seat of God in the hearty and ^' exalts it- 
 
281 
 
 above all that is called God, or that is worship- 
 ped.'^ This is '' the man of sin and son of per- 
 dition.'^ Paul explains it pretty fully, when he 
 takes a view of the state of the christian church, 
 which was a very weak one, as the child's state 
 is weak, therefore the first introduction of the gos» 
 pel, is the child's state. It must be but weak ; 
 the dircij^ies had so many things to war with, 
 that tliey could not rise entirely above them, 
 which kept them in some sort in i\m child's state, 
 in leading strings. We see how very hard it 
 wa^. for ihem to give up the ceremonies of their 
 law. Here now, it shows to us, how weak this 
 primitive state w as ; and yet w hen we attend to 
 it, w(^. find that it w as that alone which could 
 open the gospel state. And though we see they 
 were kept in a state of weakness, through their 
 attac hment to these external things — though they 
 were hanging, some of them, in these traditions ; 
 yet though this w as but the child's state, which 
 Avas to be left, they w ere brought in it so far that 
 they rose to such conspicuous excellence, as to 
 hold all things in common ; brotherly love pre- 
 vailed ; true christian love prevailed with many. 
 But ihis was a state that would not stand. He 
 beheld beyond this state a better one. But he 
 says, there must be a falling away first ; the man 
 of sin and son of perdition must be revealed, in 
 the last dispensation of God to the children of 
 men. But that cunning serpentine wisdom will 
 K n 
 
282 
 
 not have an opportunity to transform itself into 
 an angel of light, so as to defeat the gospel. 
 
 Every good thing has its counterfeit. As the 
 gospel was then manifested through the honest 
 labour of Jesus Clirist, so here now, the cun- 
 ning wisdom of the creature, began to interfere 
 and work in the dark, and to lead off from an 
 attention to the wisdom of God, which is alone 
 manifested by his light in our souls — that spirit 
 of truth which Jesus commanded his disciples 
 to wait for, and without which, they w ere to do 
 nothing. By this they were led and guided in- 
 to all truth, and consequently out of all error. 
 By this they were shown the one tiling needful ; 
 and it is the only thing needful ; because every 
 thing else that is done, is done aright as we look to 
 it. So^ here now, this serpentine cunning wisdom 
 led them to work in their own imaginations, and 
 to cry out, "I am of Paul, and I of Apollos, and 
 I of Cephas,'^ and some who were wiser, "I of 
 Christ," as he stood highest in outward mani- 
 festation. And yet all four of them were wrong. 
 Because those who said, " Christ,'' no doubt 
 meant the outward Christ, as he v/as limited to 
 that particular people. They were the people 
 that he was to heal outwardly, as he blessed tlie 
 loaves to feed the multitude. Now, see how 
 clear it is ; it goes to the animal body, and not 
 to the soul : the dispensation was outward and 
 external, and related to the animal body. Ifc 
 
283 
 
 was the way and means whereby God Almigh^ 
 ty saved the souls of the children of men from 
 diseases and sins. It was a figure of the true 
 thing. It was no more than a figure and a sha- 
 dow. The substance was comprehended in the 
 power of God. The gospel is the ^^ power of God 
 unto salv ation ;" and, therefore, this power must 
 be in every christian. For nothing could save, and 
 nothing ever did save, a son of Adam, but the 
 power of God ; and that power of God must be 
 in the soul, otherwise it can avail us nothing — 
 no more, my friends, than medicine without us, 
 will save these animal bodies. We must take it 
 in ns, or it will not answer. So with the power 
 of God, it must rule in our souls ; by which 
 means, as we give up to him, — give up all our 
 serpentine wisdom, he can bind the man of sin, 
 the strong man, and cast him out. But as we 
 are free agents, he does not act by force ; he will 
 not turn out this man of sin, till we are willin"- to 
 .surrender him ; till we are willing to suiTender 
 the culprit up to justice. How beautifully this is 
 illustrated in some of the parables which Jesus 
 set forth to his disciples : and in none of them 
 is it more simple and easy, than in the one con- 
 cerning the kingdom of God. He, in this plain 
 and simple manner, thus addresses his disciples 
 and the people : " The kingdom of God cometh 
 not with outward observation ;" — which was as 
 much as to say, that all reading, in a purely ex- 
 
284 
 
 ternal sense, would never bring us to an acquaint- 
 ance with the kingdom of God. No books or 
 wisdom that we can gather from without, will 
 ever bring us to a knowledge of it. Then we 
 should turn in to the divine light in the soul. 
 We never shall come to know it, till we are 
 brought to believe what he has declared, "The 
 kingdom of God is within you.^^ How is this? 
 What does he mean by this ? He explains it, 
 by bringing it to our capacity, and to our own 
 experience. "To what/' says he, "shall I 
 liken it? It is like leaven, which a woman took 
 and hid in three measures of meal, till the whole 
 was leavened.'^ 
 
 Now, we must remember that he was speak- 
 ing to rational beings ; and every rational being 
 knows what meal is, and that it has no power of 
 resistance, and it is therefore capal)le of being 
 acted upon by any other power. But it is not 
 so with man ; he is not as passive as the meal, 
 while in his natural state, still he is capable of 
 becoming passive. Now when leaven is put in 
 meal it soon makes the meal feel its operation ; 
 and so with this kingdom ; although it may be 
 so small, that many have overlooked it from 
 youth to old age, and have paid little or no atten- 
 tion to it— as they go on in this natural state, and 
 do not believe in this kingdom, they never can 
 know what it really is ; because they have not 
 been passive to its operation, and of course are 
 
285 
 
 out of the kingdom of heaven, and know nothing 
 about it. We are of course unprepared to meet 
 our God. 
 
 But, my friends, now let me appeal to us. 
 However little this thing is, do we not all know 
 something of it ? Although it may be very small, 
 do we not feel it in us ? What is it that makes 
 us feel uneasy at times ? Now we must all have 
 experienced this feeling. It must be the stirring 
 of something, in opposition to our present state 
 and condition. Wlien we do any thing which 
 is not consistent with righteousness and truth, 
 we feel the stirrings of the leaven of the king- 
 dom of God within us. For God is always in 
 his kingdom, and stands iu direct opposition to 
 vice. Therefore, every little act which we com- 
 mit, that he has shown by the light of this king- 
 dom to be wrong, impresses us with a sense of 
 guilt, which lies as a burthen upon our minds. 
 The moment we feel this kind of guilt, that mo- 
 ment we are assured, that we have gone counter 
 to the divine law ; we have transgressed against 
 righteousness. For nothing but a sense of this, 
 can produce guilt in the rational souls of the chil- 
 dren of men. 
 
 Here now, is clearly opened to us, that thing 
 which Jesus called the kingdom of God within 
 us. It is stirring in us, and in its first operation^, 
 convicts us, as Jesus told his disciples ; ^^ and 
 when he is come^ he will reprove the world of 
 
286 
 
 jiiii, and of righteousness, and of judgment.-^ 
 Have we not been reproved ? If we have been^ 
 then we know that the Comforter is come — that 
 he has got a place in our hearts. He is watch- 
 ing over us for good, and reproves us when we 
 do wrong. This is the same thing as the king- 
 dom of God ; this is the spirit of truth ; this is 
 the spirit that is given to every rational creature 
 under heaven to profit with. When it begins its 
 work, we have the power of resistance. We 
 can oppose it, we can reason against it, to gratify 
 our own carnal desires, till we become darken- 
 ed, and finally yield up to the temptations that 
 are besetting us. And here, instead of becoming 
 passive, men resist and turn their backs upon it, 
 and go on in their old career. Thus they never 
 come to understand what the kingdom of Grod is. 
 Thus they never know salvation by it. No, be- 
 cause they are determined to save themselves, 
 and so are never saved. 
 
 Now this is the ground of all hireling minis- 
 try. Because these want to go on in their own 
 will% they will pay a man to do the work for 
 them : to teach that which nothing but the king- 
 dom of God within us can teach. Neither I nor 
 any other minister of the gospel that ever was, 
 can do the work for another. No, not all the 
 ministers on earth can do it. No man can save 
 his brother, or give a ransom for his soul. 
 
 Oh ! that we might turn more inwardly : be mavf 
 
287 
 
 spiritually minded. Oli! that we might exercise 
 oar rational powers, in a better way than too ma- 
 ny of us do. We shall learn and understand these 
 things, and see them in the clear light of day, 
 if we come into a passive state, tinder the teach- 
 ings of the divine light and spirit of truth in our 
 own hearts. This must be self-evident to eve- 
 ry one of us, for it has reproved every one of 
 us. 
 
 What is meant by reproving the world of 
 sin ? The fallen souls of the children of men 
 constitute the world here intended. " And when 
 he is come, he will reprove the world of sin, and 
 of righteousness, and of judgment.'^ He will 
 first reprove us of sin, for our transgressions ; 
 and when we yield in submission; when we con- 
 sent to become the meal, and suifer him to be 
 the leaven, he will bring us out of our sins ; he 
 will bring us off and convince us, and if we re- 
 pent and reform, he will become reconciled to 
 us. 
 
 " He will reprove the world of sin, and of 
 righteousness, and of judgment.'^ He will justi- 
 fy us for our righteousness ; he will open our 
 understanding and our judgment, so that wc 
 shall know what to do, and what to leave un- 
 done. He will open the path in which we are 
 to walk. Here we shall individually experience 
 with the psalmist, that " night unto night show- 
 eth knowledge.'^ Our first step is, to surrender 
 
288 
 
 ourselves up to a passive obedience to the divine 
 law, or the kingdom of God in our own souls. 
 We can iind it no where else, my friends. Many 
 despise it, and so cannot come to it. They ad- 
 mit the light in man, but think it insufficient ; — 
 that it is not sufficient to lead him in the way of 
 salvation, but that there must be something great- 
 er ; and wliile they are looking for something 
 greater, they miss their aim, and continue in 
 darkness till they die ; for tliere is but one means 
 of salvation for the children of men, and that is 
 within them, and no where else to be found. 
 
 It is a great truth, which Jesus declared, that 
 *<^ the kingdom of heaven is within you.'' Its power 
 is as the leaven to the meal. We read that the 
 little leaven leavened the three measures of meal, 
 till the whole meal became leavened. So it 
 would be with the rational soul, as it is led un- 
 der the influence of this little kingdom, or mani- 
 festation of light. Although it is small, it would 
 show us our darkness, and as we were concerned 
 to take heed to it we should come to know the 
 soul brought under that great eternal, unchange- 
 able law of love and light, that God made with 
 his creature man in the beginning ; and which 
 government is called the new covenant. But it 
 was not new, only to Israel ; for he had never 
 made this outward covenant with any but the 
 Jews. It therefore could be new only to them. To 
 us, it is an eternal^ unchangeable covenant of love 
 
289 
 
 and lights made by the Creator in tlie beginning, 
 upon the condition, that if we would obey him 
 in all things, we should become communicants 
 with him, and grow up into a state and condi- 
 tion so glorified, as to have a habitation with 
 him. Althougli we have all fallen, " we have 
 all sinned, and come short of the glory of Grod;'' 
 yet he has not shut up his mercy. He is follow- 
 ing us from youth to old age ; he is wooing of 
 us, and reproving us, and using every means a 
 wise and just Grod can use, and doing every 
 thing to bring us back, and to gain his rightful 
 Xjrerogative in our hearts. All we have to do, is 
 to become willing to surrender up the cul- 
 prit, the man of sin and son of perdition, who 
 has taken the seat of God in the heart, and '' ex- 
 alted himself above all that is called God, or 
 that is worshipped.'^ This is caused by the 
 children of men inventing religions by their own 
 earthly sciences. Every priest in the land, that 
 is made by earthly science, is an enemy to God; 
 and in opposition to his calling. He is a minis- 
 ter of mystery Babylon. And yet the language 
 of the Scriptures is so positive and so clear upon 
 the subject. Jesus when he sent out his disciples 
 coiim^tnded them to take neither purse nor scrip; 
 and^ when they did any good thing, to do it 
 freely. Because they were to be passive, as the 
 meal, to the divine power. It was that power 
 that dwelt in him; and therefore it is the same 
 o o 
 
290 
 
 light and life that regulated Jesus that is in 
 every man ; — a measure of it. 
 
 The light only can qualify a man to be a 
 teacher ; and therefore, as we freely receive, it 
 don't require any labour at all. It is no matter 
 whether they can read or write in the least de- 
 gree. The light in the soul can dictate more 
 than all the books in the world ; more than all 
 that can be read or comprehended by the exter- 
 nal senses. They all fall at the feet of this 
 great teacher, this spirit of truth. But man, pre- 
 sumptuous man, by judging for himself, under- 
 takes to climb up into the tree of knowledge, by 
 means of education societies, and seminaries of 
 learning. They presume to make gospel minis- 
 ters, but it is an abomination in the sight of God; 
 and it is inconsistent with every faculty of the 
 rational soul. And therefore they are leading 
 astray into the paths of death and darkness. 
 
 Oh ! my beloved friends, may we individual- 
 ly attend to these things. I feel you all to be 
 my friends ; for I don't find or feel, that I have 
 an enemy on earth. My love is so universal, 
 that it reaches to the ends of the earth. Hence 
 it is, that I am willing to give up, to spend and 
 be spent, for the good of my fellow creatures, 
 and the cause of God in the earth ; without mo- 
 ney and without price. Nay, I would not dare 
 to take the least trifle, lest I should offend my 
 God. It would carry evidence that I began to 
 
291 
 
 be afraid to trust him who has all the treasures 
 of wisdom and knowledge, and every blessing, 
 at his command, and is ready to dispense to all, 
 by blessing the children of men according to their 
 situations and conditions. So that if we get 
 right we must be brought to see an end of all 
 *h^se which are pretend- 
 
 ing to make w se associations,— 
 
 these h a gr^/ - .le-. .aik . ^^ 'es 
 
 and Associatiuns, set up m ne sdom of man, 
 must all fall to the ground ; they must be broken 
 to pieces. We must come to see this ; and we 
 may come to see it ; for I trust that I have seen 
 it in the light of the Lord, and therefore I can 
 have no fellowship with those works of dark- 
 ness. And yet, I trust, there may be sincere 
 minds engaged in them, through the delusion 
 that has taken place, that serpentine wisdom is 
 so subtle. 
 
 We read what the apostle declared, that anti- 
 christ would transform himself into an angel of 
 light, and deceive, if it were possible, the very 
 elect. Because those that are not the elect of God 
 — those that liave not elected this divine light for 
 their portion, he leads them off and deceives 
 them, like as he led Saul off to transgress the 
 divine command, and set to work in his own 
 will. And we see how offensive it was in the 
 divine sight; and they are all offensive, for they 
 are set up in the will and wisdom of men, under 
 
292 
 
 ilie pretence of doing the Lord's work, when he 
 lias not commanded them. It was the cause why 
 Saul was cast off*, and so these arc cast off; out 
 of his favour. 
 
 Now look at it, my friends. I recommend it 
 to our last*^^"^**^**I consider it particularly 
 irrational, to consider any such thing to come 
 from God. If we helieve tliat Grod is equal and 
 righteous in al^^his ways, that Jij^ \yy thii^ade of 
 one blood all the families that dwell upon the 
 earth, it IS impossible that he should be partial; 
 an4 therefore he has been as willing to reveal 
 ^Jab:^%ill to every creature, as he was to our first 
 .; /parents; to Moses and the prophets; to Jesus 
 0' Christ and his apostles. He never can set any 
 of these above us ; because if he did he would be 
 partial. His love is the same for all ; and as no 
 man can save his brother, or give a ransom for 
 liis soul, therefore the Almighty must be the 
 only deliverer of his people. He comes alike 
 into the hearts of all the children of men ; as 
 much in the fornicator, in the thief, and in the 
 \^^^.£?- liar, as in me. But there if is dead, because the 
 creature is in opposition to God. It lies as a 
 dead seed under the sods of the earth. Some 
 seeds may lie a long time and not vegetate, when 
 they are hidden from the influence of the sun and 
 the rains. So it is with these souls. The spi- 
 rit is ready to do them good, but they shut their 
 eyes to it, turn from it, and disregard it. It re- 
 proves them and makes their lives miserable, 
 
29a 
 
 still they go on in their earthly career and wick- 
 ed pursuits. It is so with all who have not 
 come to know a reconciliation with God. We 
 are all more or less in the same predicament, in 
 the same proportion as we resist the kingdom of 
 Godj and the liglit of the spirit in our own souls. 
 For every resistance brings a degree of darkness 
 and condemnation upon the soul. That I may 
 say with a great deal of assurance, it is the de- 
 sire and the prayer of my spirit, that we might 
 think for ourselves; that we might no longer 
 place our faith upon another's sleeve. There is 
 nothing can give us faith but God. Faith is the 
 gift of God. But this faith in creeds and the 
 traditions of our fathers, what is it? It is worse 
 than notliing. We had better have no faith at 
 all. It is no better than the faith of devils. 
 "Thou believest that their is one God; thou doest 
 well: the devils also believe and tremble." Who 
 are the devils ? Apostate men and women who 
 go contrary to God ? They are all devils. Every 
 thing that is in opposition to the will of God is 
 a devil. In short they are nothing but what op- 
 poses the law of light and the spirit of truth, in 
 the heart ; — nothing but what is in opposition to 
 the law of God. And tliat devil is in us all ; as 
 sure as the kingdom of God is in us, so sure the 
 devil is in us. Were you ever tempted by any 
 devil but one in your own souls ? No. You 
 never were. There it is that we come to know 
 
294 
 
 God, and no where else. It is the only place 
 where he is manifested. 
 
 We can by learning and science, contemplate 
 the heavenly bodies, and the things without us ; 
 but when our philosophy goes no further than to 
 external science, it can never give a man a true 
 and saving belief in God Almighty ; for nothing 
 ever gave a true and saving belief, but his own 
 divine impressions on the soul. You see now, 
 where is the philosopher, the outward one, that 
 [)y his researches can come to be a christian, 
 that will do God true glory, love his neighbour 
 as himself, love his enemies, and pray to God 
 sincerely for them? With all the philosophy 
 they have — their views of heavenly objects, and 
 every thing of the outward creation, can it bring 
 any to believe riglitly in God? Can it give the 
 true knowledge of God and his truth ? It is an 
 outward thing, and can give external evidence, 
 but no such evidence will do ; it must be internal. 
 Outward miracles cannot do it. But though 
 there was high evidence of it, yet all this was 
 only to confirm the law ; and notwithstanding 
 the miracles, they were left in an unsaved state, 
 as relates to the soul ; because they all stood in 
 external ceremonies, and they must all be left 
 behind. We must come to the spirit of truth — 
 the Comforter that Jesus recommended his 
 disciples to, — which he told them the Father 
 would send in his name. What was his name? 
 
295 
 
 Not the name of Jesus Christ will save us : — ^1105 
 but that light and life that was in him — that was 
 in the beginning with God; by which the worlds 
 were made, and that light, it is declared, " en- 
 lighteneth every man that cometh into the 
 world.'' Therefore, every one of us has the 
 same light and life, according to his necessity, 
 as Jesus Christ had, in his proportion. And 
 there is nothing that ever saved any one under 
 heaven, but this light ; and this is God in the 
 soul, revealing himself by his own nature and 
 essense; and as we come to this, we shall witness 
 the truth of another declaration of the apostle 
 Paul : ^' As many as are led by the spirit of 
 God, are the sons of God.'' Now this leading 
 by the spirit of God, is the same as the kingdom 
 of God, and being subject to the leaven. They 
 are still one and the same thing ; they are not 
 two things. And as we yield to the leaven, it 
 leavens us, and brings us into the divine nature ; 
 so that we come to partake of the nature of God, 
 the image of God, in which we were first creat- 
 ed. What was it that was created in the image 
 of God ? I hope there are not any so foolish as 
 to suppose, that these animal bodies could have 
 been intended. It was the immortal spirit of 
 man, which is invisible, having a capacity im- 
 pressed upon it— a desire after happiness, that 
 all the world, — nay, ten thousand worlds, could 
 never satisfy. We all have impressed on our souls 
 
296 
 
 IJiis desire after happiness. This is the cause of all 
 our labour and toil. It is all to seek happiness ; and 
 when we have gained what we expected to find 
 it in, this desire is still as much unsatisfied as 
 Avhen we first began. We see in the case of So- 
 lomon, that he tried every experiment, and had 
 to exclaim, ^^ vanity of vanities, saith the preach- 
 er, vanity of vanities, all is vanity and vexation 
 of spirit.'^ His soul, now, was just as uneasy 
 as when he first began. As the soul is immor- 
 tal and infinite, nothing can satisfy it but infini- 
 ty itself — nothing but God. The soul's great 
 loss then, is God ; and it will be tormented, till 
 it gains him again. So that God is our last 
 prize, my friends. Now, when we are led by 
 the spirit, we are brought into his holy nature. 
 For " as many as are* led by the spirit of God, 
 are the sons of God ;" sons and daughters of 
 the Most High. As is declared in another place, 
 '' 1 will be a Father to true believers, and they 
 shall be my sons and daughters, saith the Lord 
 God." 
 
 These are those, who become passive to the 
 leaven ; passive to the operation of light in their 
 souls, so that they never resist it, but give up un- 
 der its holy influence, and thus become the sons 
 of God, " and if sons, then heirs ; heirs of God, 
 and joint heirs with Christ.'^ 
 
SERMON XII. 
 
 DELIVERED AT FRIENDS* MEETING-HOUSE, IN THE CITY 
 OF TRENTON, N. J. ON FIRST DAY AFTERNOON, 12th OF 
 TWELFTH MONTH, 1 824. 
 
 My mind was led in the foregoing meeting, to 
 give us a view of the use and benefits resulting 
 from right labour and industry. It now seems 
 turned, to show us the distinction between right 
 labour, and that which is not so. Man is ad- 
 mitted to be a dependent creature ; a creature 
 that does not exist by any power of his own, 
 but owes his being entirely to another; and, 
 therefore, his labour, his services, nay, all that 
 he does, ought to be for the £;lory and honour of 
 him that made him, that preserves him, and 
 gives him all that he enjoys. As man did not 
 make himself, so he is not made for himself, to 
 serve himself, or to direct himself according to his 
 own will : but he ought always to demean him- 
 self as the servant of another. This is clearly 
 illustrated in the parable that Jesus put forth, 
 concerning the talents dispensed to three differ- 
 ent servants. To one was given five talents, to 
 another three, and to another one : and they 
 were to occupy with these talents, and to im- 
 pp 
 
298 
 
 prove them ; not lor themselves, not for their own 
 honour and glory, but to glorify him that com- 
 mitted them to their charge. 
 
 Now this view accords with what we general- 
 ly unite in ; that the chief end of man is, to 
 glorify God and enjoy him. And here we see^ 
 clearly, when he is brought into a state of sub- 
 jection and willingness to be the Lord's servant 
 at all times, and to do every thing for his sake 
 and his honour, we see wherein the reward lies ; 
 that for these services we are to have a right en- 
 joyment of him. Surely, then, all right labour 
 consists in obeying the divine will ; and in im- 
 proving the privileges he blesses us with ; that 
 we may return an account to him that gives us 
 these blessings. 
 
 The contrast is very clear, in relation to these 
 three servants. The two first,— the five talented 
 and the three talented servants, occupied their 
 talents in such a w^ay, that they gained, the one 
 five and the other two. They laboured consist- 
 ently ;— their service was consistent with their na- 
 ture and being, and the result was, '* Well done, 
 thou good and faithful servant ; thou hast been 
 faithful over a few things, I will make thee ruler 
 over many things : enter thou into the joy of thy 
 Lord." Here the favour of their master was 
 above all other rewards, and above all praise. 
 But the other servant, although he had sufficient 
 to have brought him into the same enjoyment, 
 
299 
 
 had he occupied his talent rightly ; we read that 
 he put his talent into a napkin and huried it in 
 the earth. You see that this was a parable, for. 
 Jesus spoke but little to the people, except by 
 parable ; and we are to explain them : but we 
 cannot do this, unless we apply to him, as the 
 disciples did — to him that gives them forth. 
 
 I conceive it very probable, that the one ta- 
 lented servant laboured as much as the others ; 
 and may be much harder; but neglected to im- 
 prove his Lord's money. It is no ways probable, 
 however, that he was idle, but he worked for 
 himself; and he might have done it, under a 
 show of being the Lord's servant, by putting it 
 in a napkin, which may be a fair pretence to re- 
 ligion and virtue, and as a show among men : 
 yet his mind was earthly, and all his labour 
 tended to his own aggrandizement. So that we 
 here clearly understand, that if we, as depend- 
 ent creatures, who profess to be the servants of 
 God, are doing our own wills, under pretence of 
 being servants, we are putting our talent in a 
 napkin and hiding it in the earth ; and, therefore, 
 we are earthly minded, because we profess to be 
 another's servants, and yet are determined to do 
 our own work instead of his. This may be the 
 case both in a moral and religious sense. For 
 no doubt, as servants and dependent creatures, 
 we are not possessed of any knowledge of our 
 own ; nor can we derive any knowledge to our 
 
300 
 
 selves, — any true knowledge, while we are de- 
 pendent creatures, wholly under the Father, and 
 dependent on liim for every thing we have, or 
 can have, or enjoy. Therefore, if we have any 
 true knowledge, we must have it from that 
 source, from which we have our beiug. Every 
 sensible man must acknowledge, that he brought 
 no knowledge into the world with him. We 
 have been created and placed here with two 
 ways to obtain knowledge ; as well as two kinds 
 of knowledge to be acquired, one is the wis- 
 dom of the world, and the other is the wisdom 
 of God. 
 
 Now, as man brings no knowledge into the 
 world with him, through what medium is he to 
 obtain it ? As none is good but God, so none is 
 wise but him. And as all wisdom and know- 
 ledge must be comprehended in the divine essence 
 of the Almiglity, so it is clear that he has the 
 only absolute knowledge and control of it all. 
 From whence, then, can man derive any right 
 knowledge except from this source ? Can he de- 
 rive it from any other source, by his own efforts ? 
 Surely he cannot. There is but the one way to 
 acquire true knowledge. Man, therefore, must 
 look to God w ho made him ; he must be sin- 
 cerely looking to, and depending on him, to re- 
 ceive it from him ; because there is no true know- 
 ledge any where else. Hence we see, why it is, 
 that all the wisdom of the world, and all the sci- 
 
301 
 
 ciice that man derives to liimself by his own pow= 
 er, is considered as foolishness with God. And all 
 his wisdom^ as it respects a saving knowledge of 
 God, must fall short of bringing him to a know- 
 ledge of it. This is fairly settled in the conclu- 
 sive argument of the apostle Paul. It appeals 
 to us as reasonable beings. " For what man 
 knoweth the things of a man, save the spirit of 
 man which is in him? Even so the things of 
 God knoweth no man, but the spirit of God." 
 His premises are fair, rational, easily understood 
 and comprehended ; because we individually 
 know, that no creatures inferior to man, can ever 
 arrive at a knowledge of the doings of man ; 
 and, therefore, they cannot arrive at the happi- 
 ness of man, nor the knowledge of man. In or- 
 der to this they must be raised up into the 
 spirit of man. Until they are thus raised up, 
 they must remain under man, and inferior to 
 man ; and, therefore, they cannot enjoy the hap- 
 piness and consolation of rational man. 
 
 It is then, conclusively true, that no man or 
 woman, — no rational being under heaven, can ar- 
 rive at a knowledge of the things of God, only 
 through the spirit of God. Man in his natural 
 state is as much below the Divine Being, as infe- 
 rior beings are below man. Here then we see, 
 my friends, he can have no true and saving 
 knowledge, unless he is led, and guided, and 
 instructed by the spirit of God» ^"But the na 
 
302 
 
 lural mau receiveili uot the things of the spirit 
 of God : for they are foolishness unto him : nei 
 ther can he know tliem for they are spiritually 
 discerned.'- Here we see why the wisdom of 
 this world is foolishness with God; because man 
 in his fallen state can see nothing wise or beau- 
 tiful in the things of God ; and while he remains 
 in a natural and fallen state, he delights more in 
 his own inventions and his own researches, and 
 the wisdom that he has taught or prescribed for 
 himself, than he does in the wisdom of God. So 
 the wisdom of God is foolishness to man ; and 
 the wisdom of man is foolishness to God. 
 
 My mind seems led to endeavour to convince 
 you, my friends and fellow travellers towards an 
 eternal state, of the great necessity there is, 
 while we are in our progress through time; 
 while we are in this state of probation and trial, 
 to turn inw ard, to the witness for God in our 
 own hearts, individually. It is important, in 
 order that we may profit by the light in our own 
 minds, that we humble ourselves to a proper 
 state to receive true wisdom ; and if we attend 
 to this as we ought, I trust we shall begin to 
 know ourselves. 
 
 The first step to wisdom, is for man to know 
 himself; to see what a poor miserable creature 
 he is, and how destitute he is of wisdom and 
 true knowledge ; that he is altogether destitute 
 of them in himself. There is nothing which will 
 
8(^ 
 
 so readily bring the creature into a state of hu- 
 miliation as a clear knowledge of himself. I 
 conceive that if we could see ourselves as we 
 ought, and as we really are, it must humble eve- 
 ry soul in the dust. We should see our depen- 
 dence, our impotence, our imbecility, and our 
 want of every portion of right knowledge. It is 
 this humiliated state into which a man is brought 
 by a consciousness of his own condition, that 
 prepares him to be instructed by a higher power. 
 We are to wait, to meditate, and not be weary 
 in waiting upon God. We may remember the 
 command of Jesus to his disciples ; when they 
 were looking up to him, as their only oracle. 
 They had no other object before them, from 
 whence they were expecting to derive right 
 knowledge and instruction. It was right that 
 they should look up to him, for their views could 
 not, under that dispensation, be raised any high- 
 er, while this veil remained over the temple out- 
 wardly. For we see that every thing which they 
 were looking at externally, was a veil. Jesus 
 himself was a veil over his disciples; they could 
 not rise to look any higher, whilst he was with 
 them. They considered him completely perfect 
 in relation to all their wants : he was in his out- 
 ward manifestation a complete veil. 
 
 He could lead them by the external rites and 
 ceremonies that had been given them by God, 
 through his servant Moses, They looked for 
 
304 
 
 nothing more : this was the summit of their ex- 
 pectations and views : and so even here, their 
 Messiah^ Jesus Christ, was a veil between 
 God and the souls of his disciples. It is clearly 
 so ; and must be self-evident to every rational 
 mind. Jesus himself confirms it in the most em- 
 phatic manner. He had repeatedly endeavoured 
 to draw their attention off from their high expec- 
 tations concerning him. He told them that he 
 should be taken from them and suffer death. But 
 they would not believe, and he had to rebuke 
 them for their unwillingness. And at a certain 
 time he recounted to them on this wise. ^^ Be- 
 cause 1 have told you these things, sorrow hath 
 filled your heart. Nevertheless, I tell you the 
 truth ; it is expedient for you that I go away : 
 for if I go not away, the Comforter will not 
 come unto you." See now how plain this is ; 
 as 1 have told you. Jesus was in that state as 
 complete a veil between the souls of his disci- 
 ples and their heavenly father, as the veil which 
 separated the tabernacle and the holy place 
 within. 
 
 Here now he assures them he must go away, 
 and that they must lose all dependence upon 
 him ; that they must be brought into a state and 
 condition in which they would see themselves, 
 in the way I have a little back mentioned, to be 
 poor, senseless, unworthy, dependent creatures, 
 without power to take one step aright. 
 
305 
 
 Here they began to feel the certainty of what 
 he had expressed^ " For without me ye can do 
 nothing." Even when he was with them it was 
 so ; and when he was gone from them they found 
 they could do nothing at all, till the power came 
 to them. He commanded them to wait for in- 
 struction. " It is expedient for you that I go 
 away : for if I go not away, the Comforter will 
 not come unto you.'^ 
 
 Here now we see that if Jesus had continued 
 in the flesh till this day, the gospel never could 
 have entered, and the Comforter could not have 
 come ; because they were not prepared, nor could 
 tliey be, until they were reduced into that hu- 
 miliated state, and reduction from all depen- 
 dence from without ; even upon Jesus Christ, in 
 his outward manifestation. We must give it all 
 up, — all knowledge and dependence upon ex- 
 ternal things, — otherwise there will be a veil be- 
 tween our souls and our God. " If I go away'' 
 — now see his goodness ! — " I will pray the Fa- 
 ther, and he will send you another Comforter.'' 
 
 Another cannot be the same. He was a Com- 
 forter to the Jews ; he was an outward Comfor- 
 ter and instructer; and it was their duty to at- 
 tend to him in a great measure ; because he was 
 sent to lead them up by a righteous fulfilment of 
 the law ; and when this was effected, to open a 
 more glorious dispensation, and to set before their 
 
306 
 
 eyes a more excellent state to be sought after and 
 secured. 
 
 Now that which hindered the disciples, must 
 have continually hindered them. I trust, my 
 friends, that your common understanding ena- 
 bles you to see this. While Jesus remained 
 Avith them, he was a veil which hindered their 
 access to the divine light in their own souls. He 
 therefore assured them that he must go away ; 
 that the world sliould see him no more : that is, 
 men should see him no more, with their exter^ 
 nal senses ; that he would no more appear ex- 
 ternally among the children of men; but that 
 there would be something in his stead, as mucli 
 above his outward manifestation as heaven is 
 above the earth. This was the spirit of truth ; 
 the Holy Ghost ; the light and life that was in 
 Jesus Christ, and which was to be as a rule and 
 guide, invisible to the external view of his disci- 
 ples. They saw it not ; it was invisible to them. 
 
 They saw the wonderful effects of it in the 
 outward miracles which Jesus performed ; and 
 were thereby induced to believe in him as their 
 Messiah. Yet it is astonishing, that notwith- 
 standing the many miracles he did, how few^ 
 believers he got. We see then the weak- 
 ness of outward miracles ; that they were of lit- 
 tle use to men, except to save their outward bo- 
 dies from diseases, and to save the children of 
 Israel from the outward bondage of Pharaoh and 
 
307 
 
 his people. And so all that outward miracles 
 can do — all that they have ever done — with the 
 law and prophets, — sink into littleness, when 
 compared with a knowledge of the gracious dis- 
 pensation of the gospel, when we are brought to 
 feel its power and its sufficiency; whicli will be 
 the case if we are brought into true righteous- 
 ness. And this is the work of the spirit of Grod : 
 for the true and saving knowledge of God can 
 only be taught by the spirit of God. That is 
 the only thing that can save us.*^**^-^^^And 
 this Comforter they were to wait for, but how 
 long Jesus could not tell them. He acknow- 
 ledged to them that the times and the seasons 
 Avere in the Father's hands, and the son could 
 not tell them. Not even the angels in heaven 
 could tell, for they did not know them. There- 
 fore they were to tarry at Jerusalem. Here, 
 again, we ought to reflect and consider, that as 
 this was an outward place of rest,^^*^*^**** 
 ^**And what is the true signification of Jerusa- 
 lem ? It is a quiet place ; a habitation of quietude ; 
 a state of stillness. But it is for us now to wait 
 in humble silence in the secret of our own hearts : 
 that Jerusalem that we are to wait in, is in the 
 secret of our hearts ; there we are to wait till the 
 Lord is pleased to send the Comforter, and show 
 us our condition, spiritually. Jesus told his dis- 
 ciples that the Holy Spirit when he should come, 
 would ^^ reprove the world of sin. and of righte- 
 
308 
 
 uusuess, and of jiulgmeiit.'^ He also assured 
 them where they would find him ; ^' for he dwel- 
 leth with you ; and shall be in you.'' So then, if 
 we ever become acquainted with tlie true comfor- 
 ter, we shall find him in our own hearts — in our 
 immortal spirits, and no where else. 
 
 There is nothing under heaven, that is a reci- 
 pient for the teachings of the Holy Spirit of God; 
 but the rational souls of men and women. No- 
 thing is a recipient of revelation but the im- 
 mortal spirits of men and women. Take away 
 our reason, and we can have no knowledge 
 of revelation at all. Therefore, nothing but 
 the rational spirits of men and women, can 
 ever become the children of God. And this is 
 only to be effected, in the way that many pas- 
 sages of scripture have pointed out to us. They 
 point us to the true plan, but still they do not 
 enable us to effect the purpose. Nothing can 
 make us believe rightly, but our own knowledge 
 and experience. It is as necessary for us to wait 
 at Jerusalem till we receive knowledge from on 
 high, as it was for the disciples ; for as they 
 could not bear testimony of the son, till this 
 power came upon them, so neither can we. Now, 
 when this comes to be the case, that man is left 
 to himself, he feels his own impotence, — although 
 he may have been doing abundance like Saul, 
 who was afterward called Paul. He had great 
 zeal for God as an instrument to promote reli- 
 
309 
 
 gion^ as be supposed, in righteousness. But it 
 was all in his own way, and it therefore made 
 him a persecutor ; and so does all religion which 
 is the religion of man. The religion of man^s 
 building and man's contrivance, consisting in 
 outward ceremonies, does not make the comers 
 thereto perfect. It leaves the soul in the same 
 state, and with the same nature. But when we 
 come to wait, as Paul waited, after he was met 
 on bis way to Damascus, we shall be enlighten- 
 ed as be was. He was blind for some days, and 
 knew not what to do : but when he was enlight- 
 ened, and the way was opened to him, he seems 
 now ready to set about the good work. And 
 he became as zealous in the way which was 
 opened to him, as he had been in the wrong way ; 
 and I have no doubt, that the same thing has 
 frequently been the case, with new beginners in 
 the work of reformation, when enlightened by 
 the revelation and operation of truth upon the 
 mind. They want to "make amends for their 
 past follies, and set about their work as Paul 
 did. He acknowledges, ^^for the good that I 
 would, I do not : but the evil which I would 
 not, that I do.'' 
 
 The reasonable man that is enlightened, so as 
 to know the true nature and tendency of man's 
 spirit, is willing to be reduced to a state of obe- 
 dience, to the divine will. And here, the ene- 
 my, the tempter, the man of sin that dwells in 
 
310 
 
 us^ sets us to work; and sometimes suggests 
 something to be done. He works like an angel 
 of light, and deceives the simple hearted, and 
 sets them at work, when they ought to be quiet. 
 It was so with Paul ; and we see he could 
 do nothing which would avail. He now cries 
 out in the anguish of his spirit ; " O wretched 
 man that I am ! who shall deliver me from the 
 body of this death?" Oh! this happy state! 
 May it be our individual experience. It is an 
 excellent symptom ; for then, no doubt, we shall 
 be brought to that state of rejoicing which the 
 apostle mentioned. 
 
 Saul, when he had given all up, and surren- 
 dered every thing, and found that he could do 
 nothing good, and had not a right to desire it, 
 but only to wait and be as the mere clay to the 
 potter, and let the Lord fashion him according to 
 his will. When he was brought to this state, 
 then he felt the divine power ; then he thanked 
 the Lord. " There is, therefore, now no con- 
 demnation to them that are in Christ Jesus ; who 
 walk not after the flesh, but after the spirit." 
 That is, in the image of his righteousness ; in the 
 image of his filial obedience, in which he kept^ 
 having no will at all of his own. " I came not 
 to do mine own will, but the will of him that 
 sent me." '' There is, therefore, now no con- 
 demnation to them that are in Christ Jesus, 
 who walk not after the flesh but after the spirit. 
 
311 
 
 For the law of the spirit of life in Christ Jesus, 
 hath made me free from the law of sin and death." 
 "What a blessed experience! — and it is what 
 we may all look for and aspire after. It is what 
 all may attain to, through the grace of God. 
 
 The Comforter is no where to be found but in 
 our own souls. All the means of man's salva- 
 tion are comprehended in him, which is the light 
 within him, and God within him : for there 
 must be a portion of the Creator in every thing 
 that is created. It is not only in the soul, but in 
 every thing else which is created ; because eve- 
 ry eflTect must rest upon its cause. We see no° 
 thing gi'owing, but what God is in it. Would 
 they not fall into annihilation without the pre- 
 sence of that power which created them ? God 
 has given to the tree a capacity to grow, but if his 
 power was withdrawn, it would fall into annihi- 
 lation. 
 
 How much more reasonable it is, then, to sup- 
 pose that God will ever be in the souls of men 
 and women, whom he has made for the purpose 
 of his own glory ; that they might grow up in 
 his spirit, and in a knowledge of his law in their 
 souls, from a state of innocence, to a virtuous 
 and glorified state ; so as to be fit to unite with 
 him, in the realms of eternal blessedness. 
 
 What a high and great state and condition 
 we are made for ! Then why should we barter 
 
312 
 
 these blessings away, these great benefits, for a 
 little dross ? Why are we so unwilling to be 
 what we ought to be ? We must be willing to be 
 dependent creatures, that must receive every 
 thing from another. When we undertake to do 
 something for ourselves, we rob him of his right. 
 Because he has a right to all our labour ; and 
 we have no right to dispose of it all, for we 
 should be as his servants, and ought to consider 
 ourselves at his disposal at all times. Whether 
 we eat or drink, or put on apparel ; if we are such 
 servants as our state and condition prove that 
 we ought to be, we ought not to have our own 
 way, even in doing these things. All is to be 
 done to the glory of God, which is the end of 
 our creation. Here then the blessing ^would 
 come ; but until we come to this, to do as humili- 
 ated children before the Lord, we fall short of all 
 his blessings. Although he may indulge us in some 
 earthly blessings, yet what consolation can we 
 liave in them whilst the mind has not come into a 
 state of perfect peace w itli Grod, and the children 
 of men. So that the one great thing necessary 
 is, for men and women to become willing, to re- 
 nounce their own will. The doctrines of the 
 scriptures are full to this point: but notwithstand- 
 ing they are as plain as x\, B, C, and we continue 
 to read them from youth to old age, what does it 
 do? Nothing follows from our works, that is 
 agreeable to what we read. Because this read- 
 
313 
 
 -ing shows no reduction of our will ; we go on do- 
 ing our own will entirely^ as much as if we had 
 never seen nor heard of such a book. Here we 
 see^ that these external things cannot be a rule ; 
 they possess no power at all, to do it. They are 
 mere names ; they are nothing but an effect ; 
 and, therefore, if we are to receive any comfort 
 or consolation, it must be when, through the ope- 
 ration of God upon our hearts, we are brought 
 into subjection to the divine will, and to wait 
 for the revelation of his spirit, to show us what 
 is right and what is wrong. When this is the 
 case, we can read the scriptures to advantage, 
 because we have the witness in ourselves, which 
 has revealed these truths before we read them; 
 and now it is only a secondary confirmation when 
 we read. When we have come to experience and 
 know for ourselves, then, w hen we read the expe- 
 rience of those who have gone before, they are on- 
 ly a witness or evidence ofwhat we have learned 
 through a better source. And great harm — ve- 
 ry great mischief, has arisen to the children of 
 men, by placing their dependence on external 
 things. 
 
 The Jewish nation, placed their dependence and 
 happiness upon the outv/ard law and covenant ; 
 and, therefore, when Jesus came to put an end 
 to the dispensation, and to the commandments 
 given through Moses, how offended they were. 
 They were not willing to be instructed. They 
 
311 
 
 still cleaved to their old covenant, and there- 
 fore Jesus could say after this manner : " Ye 
 search the scriptures ; for in them ye think ye 
 have eternal life ; and they are they vrhich testi- 
 fy of me. But ye will not come to me/' and see, 
 and hear, and know, by which you would read 
 the scriptures in a different manner. 
 
 Now the book we read in, says, " search the 
 scriptures :" but this is incorrect ; we must all 
 see it is incorrect ; because we have all reason to 
 believe they read the scriptures, and hence, they 
 accused Jesus of being an impostor. They were 
 more intent upon reading the scriptures than any 
 other people under heaven. They read them, 
 thinking that through them, they could become 
 wise, by the letter. This it was, that kept them 
 in darkness, their dependence on an outward 
 letter. We understand that even the Gentile 
 people would appeal to them, concerning where 
 Jesus was to be born. They supposed these 
 scribes and pharisees could interpret the prophe- 
 cies of the prophets. Therefore they read their 
 prophets. 
 
 It is undoubtedly so, in the opening of the 
 subject. Ye appeal to them, for ye think ye have 
 in them eternal life. He did not say tliat they 
 had eternal life in tlieni, but quite the contrary. 
 '' Ye search the scriptures ; for in them ye think 
 ye have eternal life ; and they are they which 
 testify of me." But ye are ignorant after all. 
 
315 
 
 The light which is in the soul is the alone in- 
 structer, which can open your understanding, 
 so that you will believe in me. It will unfold to 
 you that I am he that was to come. The pro- 
 phets prophesied^ and Moses testified, that the 
 Lord their God would raise up a prophet from 
 among their brethren, like unto Moses, to whom 
 ye shall hearken. To this the Lord Almighty 
 subjoins his testimony to Moses. " I will raise 
 them up a prophet from among their bretluT.n, 
 like unto thee; and will put my words in his 
 mouth.'' Now Moses was a faithful servant of 
 God; and a deliverer of Israel. Here now, this 
 great prophet Moses was the foundation stone ; 
 but Jesus was the top-stone and finisher. They 
 together were to make the building complete. 
 
 But here we see that the people have been 
 depending upon tlie letter. Oh ! what mischief 
 has this done in Christendom ! What dreadful 
 work has it made among the children of men ! 
 It proves itself, what it is ; that it is nothing but 
 a history of passing events, which occurred 
 eighteen hundred years ago, a great portion of 
 which may be true; a great deal was the imme- 
 diate experience of the servants of the Lord, and 
 opened to them by his revealing spirit, — which 
 they have written. But, look back at Christen- 
 dom, at its rise. Here we see Jesus calling them 
 to an account for attending to the Scriptures ; 
 and we see in a short time after, that by appli 
 
816 
 
 cation to these books, contention entered and di- 
 vided Christian professors. They were divided 
 by the letter, for it is the letter that kills ; it is 
 the letter that divides in Christendom. This is 
 plain to every rational mind. It is as clear as 
 the sun at noon-day. It has divided into hun- 
 dreds of sects, all fixing tlieir foundation upon 
 this literal book, as though it were a sufficient 
 rule. And so long as it is considered so, there 
 may be hundreds and thousands, for every one 
 can put on a new construction, and give it a dif- 
 ferent interpretation. There never was any thing 
 made more a nose of wax of, than the Bible : 
 and it is the most mischievous thing, when held 
 up above what it is. 
 
 It is not the book, or what is contained in it ; 
 for it is all innocent. But it is because we are 
 not willing to come to the spirit, and understand 
 it. For if we would come to the spirit, undoubt- 
 edly the spirit would interpret it, so that we 
 should see eye to eye. But we never shall see 
 eye to eye, until we turn from tlie book, and 
 wait in silence upon Grod, till he shall be pleased 
 to reveal his will, and then we shall see with 
 one light and one spirit; and when we read it 
 under this influence, we shall understand it. 
 This influence being the same in all, we should 
 understand it alike ; its interpretation would be 
 the same to all; it would carry comfort and con- 
 solation to the soul; and we should be led by the 
 
317 
 
 same spirit that led the writers of the scriptures, 
 so many years ago. But we never can know 
 their merits till we come to this law. Therefore^ 
 if the scriptures could not be written only by 
 the spirit of God, neither can we understand 
 them aright, except by the influence of the same 
 spirit of inspiration. As inspiration alone could 
 indite, so nothing but inspiration can enable us 
 to understand the scriptures as we should. The 
 scriptures are not the cause, they are only the 
 effect. They are worthy of being read if any 
 book is worthy of reading ; but we should be 
 raised above all books. Jesus I consider above 
 all books ; and I consider that what is written 
 concerning hira, his precepts, and example, com- 
 prehends more than all the books on earth. I 
 say more, because he was the top- stone of ex- 
 ternal information. He was at the fountain head 
 of divine inspiration ; and he told his disciples, 
 they must not look for his continuance ; for he 
 must be as a veil, making a separation between 
 them and their God. He must leave them ; they 
 must turn inward to the Comforter within; as all 
 that we know of God must be known in us. 
 
 It is therefore necessary for every individual 
 of us to adhere to the same counsel, and wait 
 from season to season, till he is pleased to re^ 
 veal his will, and open to us the difference be- 
 tween right and wrong. For God must be the tree 
 of the knowledge of good and eviL There was 
 
318 
 
 110 tree of the knowledge of good and evil, but 
 God himself. Can we suppose there was any 
 thing that could distinguish between good and 
 evil, l)ut that God who created all things. There- 
 fore man, by assuming to know good and evil, 
 contrary to the commands of God, was guilty of 
 taking the fruit of the tree. It is an allegory. 
 It was in assuming the will and power to decide 
 for himself, that man turned away from the di- 
 vine law written upon the heart ; for the inter- 
 course between God and our first parents, w^as 
 the same as the intercourse now. It was an in- 
 visible intercourse to all mortal creatures ; and 
 therefore, as we are brought to see and feel our 
 own impotence, and to know that we are nothing 
 of ourselves, and that we have no ability to dis- 
 tinguish between good and evil, we shall begin 
 to see the necessity of waiting to be instructed 
 of God, to distinguish between good and evil. 
 Hence as we are attentive to his light and grace, 
 we shall come to distinguish between right and 
 wrong. 
 
 I do not know, how better to recommend us to 
 it, than by the parable of the leaven and the 
 meal. Although this leaven is hidden from the 
 external view, yet every soul feels its operation. 
 We feel God acting on us: for, what but God 
 could reprove us of evil? Is any good but God? 
 Will evil rebuke evil? Therefore, when we 
 feel reproof, we may be sure that tliere is nothing: 
 
319 
 
 ill us that does it, but God himself. It is him 
 in his kingdom, which is the leaven in the soul; 
 and as we submit to it, and yield up faithfully 
 to its operation, we come to be led by it ; that is, 
 to be led by the splint of God. And '^ as many 
 as are led by the spirit of God, are the sons of 
 God.'^ 
 
 Oh, blessed experience! Oh, blessed state! 
 Oh ! that we might aspire after it. That we 
 might seek it, and leave no stone unturned, till 
 we come to know that we are his children. Oh ! 
 that we may be led hourly, and every hour, by 
 the spirit of God. He would teach us all things, 
 and bring all things to our remembrance. Then 
 we should know the truth of that declaration of 
 the prophet. " The children of the Lord shall 
 be taught of the Lord ; and great is the peace 
 of all these children. In righteousness shall 
 they be established.'' 
 
 I am willing to add, as I feel a great love for 
 you all, a sincere desire and prayer for us, that 
 we may endeavour to improve the present oppor- 
 tunity. We have had an opportunity to reflect, 
 which we seldom do without profiting, if we re- 
 flect rightly. I feel very desirous that each in^ 
 dividual should endeavour to improve by the 
 present opportunity. I have no doubt that ma- 
 ny have seen and heard that which is new to 
 them; audi recommend, that they would not 
 
820 
 
 judge before the time — not judge with hasty 
 judgment. Do not let prejudice guide us in do- 
 ing it ; but let us endeavour, seriously, as ac- 
 countable creatures, to weigh these things. Wait 
 upon God, appeal to him, look to him, that he 
 may open our understanding, to see upon which 
 side truth lies. Then we may all be benefited. 
 It is the secret prayer of my soul for us, that we 
 may from this time forward, be more engaged to 
 seek the Lord. Oh ! may we be mindful to seek 
 the Lord while he is to be found. " Seek ye 
 the Lord while he may be found, call ye upon 
 him, while he is near : Let the wicked forsake 
 his way, and the unrighteous man his thoughts : 
 and let him return unto the Lord, and he will 
 have mercy upon him ; and to our God, for he 
 wdll abundantly pardon." He w ill forgive eve- 
 ry repenting sinner : and he never asks any pay, 
 my friends. It is a doctrine as dark as mid- 
 night darkness, to suppose that the Almighty 
 Jehovah, has such a hard nature, that he will 
 not forgive a man's transgressions, without tak- 
 ing pay for it. It is the doctrine of hirelings. 
 The scriptures testify in direct opposition to it.. 
 Consider the case of the servant who had of his 
 master ten thousand talents. Now this was a 
 parable. The king should be considered as the 
 Almighty ; and the servant considered as a ra- 
 tional soul. When he was examined, and found 
 ten thousand talents in arrear ; to try his sincer 
 
321 
 
 ity, the king ordered that ^^ inasmuch as he had 
 nothing to pay, he should be sold, and his wife 
 and children, and all that he had, and payment 
 to be made. The servant, therefore, fell down 
 and besought him, saying, lord, have patience 
 with me, and I will pay thee all.'^ What was 
 done ? Did he say he would never forgive him, 
 till he paid him the whole? No, as he had no 
 thing to pay with, he freely forgave him the 
 whole debt. 
 
 O my friends, that we might look to these 
 things ! — that we might no longer be deluded by 
 false doctrines, and false teachers. Let us come 
 home to the witness in our own hearts. For the 
 repenting sinner will find favour, as the prodigal 
 son found favour with his father. Here we are 
 to understand the Almighty in one place, and 
 one of his accountable creatures in the other. 
 The son had his portion given him, but by indul- 
 gence and gratifications, he soon spent his por~ 
 tion among harlots, and was reduced to great po- 
 verty. He remembered in his distress, that in 
 his fathers house, there was bread enough and 
 to spare. ^^How many hired servants of my fa- 
 ther's have bread enough and to spare, and I 
 perish with hunger V' Here he was brought in- 
 to a humble and contrite state; and it is the 
 humble and contrite heart the Lord rc«*ards. 
 Then be encouraged, my friends, to turn to him, 
 ^^ will arise and go to my father, and will say 
 
 s s 
 
322 
 
 auto him, Fatherj I have sinned against Heaven, 
 and in thy sight ; and am no more worthy to be 
 called thy son : make me as one of thy hired 
 servants.'' 
 
 Well how was it? When he set off to go, — 
 which is the case with a repenting sinner when 
 he sets off to seek his heavenly father, — " be- 
 hold, when he was yet a great way off, his father 
 saw him, and had compassion, and ran, and fell 
 on his neck and kissed him, and commanded the 
 best robe to be brought and put on him." But 
 did he ask pay ? Did he say to his servant, he 
 hath a debt to pay, and he cannot be forgiven till 
 he hath made satisfaction? No, it is beneath the 
 Almighty to do so ; and none but those who 
 love hire, can suppose that the Almighty is to 
 be satisfied with a reward. Let every sinner, 
 then, have confidence in God, return, repent, and 
 live. 
 
 THE END. 
 
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