apostle justified by his own doctrine from brethren, bear olive berries? either a vine those false imputations, vehemently repeated figs? So can no fountain yield both salt wa his charge, that the apostles had sin at the ter and fresh.' Here this apostle, as the same time when they were ministers of Christ, apostle Paul, speaks in the first person, and and preaching salvation to the rest of man-time present; and who, unless thyself, in favour kind by him: "If we say we have no sin we of sin, will say, that the apostle was at that deceive ourselves," &c. Here he plainly in-time, if at all in any time of his life, a curser cludes himself and the rest of the apostles and primitives, in the present tense.

I replied, "That the apostle likewise speaks in the present tense, and preterperfect tense, in handling that doctrine; Every one who doeth righteousness is born of him. Every man who hath this hope purifieth himself:' and so of the rest of the texts I have mentioned before, and many others in the same epistle of like import. And the apostle being led into those truths of the gospel, could not contradict one part of his epistle by another; only thou dost not understand him, nor mind the context. And besides, as the apostles had been born after the flesh, and been sinners as well as others, and by nature, children of wrath, and in that state not children of God more than others, they sometimes condescended in the manner of their expression, to the states and weakness of the people; as for instance, the apostle Paul saith, that he became all things to all men, that he might by all means save some; unto the Jews he became as a Jew; to them who were under the law, as under the law,' as before in his epistle to the Romans; to them who were without law, (in a religious sense) as without law: to the weak he became as weak,' that he might gain them also. Timothy was circumcised under that consideration; and he baptized several with water, though no part of his mission, and preached the law of life and salvation unto the Gentiles, who, at that time, were not under the power of the law of God, but without God in the world, and subject to wild and unreasonable idolatry. And yet the apostle did not condescend so far as to sin in any degree with sinners; for that would have brought him under condemnation, and rendered his testimony of none effect, and would not have tended to the salvation of his hearers, but to their destruction; as doth thy false doctrine to such as hear, believe, and follow thee.

of men? And so far was he from indulging mankind in sin, that he teacheth, That if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors: for whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.'"

Then he moved another charge against us; That we never pray for forgiveness of sins, and consequently we never confess we have been sinners.

I answered, "It is not to be admired that thou chargest us falsely, seeing thou hast made so bold with the apostles of Christ and primitives; for though we do not think it our duty to confess our sins to any priest, who might be as sinful, or more so than ourselves, yet we confess them to God, who knows us as we are, with all our infirmities, and who, we know, by happy experience, is faithful and just to forgive us our sins, and to cleanse us from all sin; which no priest, but the High Priest and Bishop of souls is able to do, who, through infinite mercy and goodness, hath freely done so to many penitent and humble ones in this age, as well as in times past, to his own glory." I proved him false in this also, appealing to the people present, whether, even in that meeting, I had not, in prayer, given thanks unto God in behalf of our community, for his gracious pardon through Christ, of our many sins and failings; and for his great love also since; and for the flowings of it in the hearts of the sincere among us, even at that time. But since we were favoured with the evidence of the Spirit of the Son of God, that the Father, through him, had pardoned all our sins past, there was no need, nor was it proper to pray for what, through grace, we had already obtained; and yet I had prayed then also, that if the Lord, who seeth in secret, saw any sin or evil lurk ing in any of us, it might please him to discover it to us, and do it away. Thus his false "Again, the apostle James condescendeth charge in that point also was turned upon to the weak in the like manner of expression, him. Then I repeated his charge against the where he saith, The tongue can no man apostle Paul, and his reason for it, viz: Be. tame; it is an unruly evil, full of deadly poi- cause he spake in the present tense, and read son: therewith bless we God, even the Father; the second verse of the eighth chapter to the and therewith curse we men, who are made Romans, where he saith, "The law of the after the similitude of God. Out of the same Spirit of life in Christ Jesus, hath made me mouth proceedeth blessing and cursing. My free from the law of sin and death;" which is brethren, these things ought not so to be: not the law of Moses, the mediator of the doth a fountain send forth at the same place first covenant, which was of works, but of sweet water and bitter? Can the fig-tree, my eternal life, freely given us of God the Father,

through Christ our Lord, who is the only Mediator of this covenant. And here the apostle, speaking in the preterperfect tense, as of a thing already accomplished, it was fully conclusive against him, since it is impossible that the apostles could be in these two repugnant states at one and the same time.

We lodged that night with our friend Anne Acres, and had a meeting there on the 27th, where we had the company of the most reputable people in those parts, and the Lord gave us a comfortable time.

On the 28th we rested there, and in the evening made a visit to Miles Carey, secretary of the county, who being absent, his wife, a Friend, prevailed with us to stay to supper; upon occasion whereof we had a comfortable time in the divine presence in prayer, be fore we ate, to the tendering of the hearts of several of our company, and especially the Friend of the house who invited us. For which especially, and the provision before us, we were humbly thankful to the great and

This contest detaining us late, we went, within night, to Matthew Jordan's, and the 21st we had a large good meeting at Pagan Creek, where also came Joseph Glaister; and that evening we went together, with several other Friends, to Benjamin Chapman's, in Surry. On the 22nd we had a meeting in his house, called Lyon's Creek meeting, which was very open and well; and the next day, being the seventh-day of the week, we cross-gracious Giver of all good things. ed James river and went to the house of our friend Edward Thomas, at Queen's creek, the first house I was in when we landed in this country from England.

On the 24th, being the first-day of the week, began the yearly meeting there, and held the next day also. It was open and comfortable; but a wanton company of both sexes from Williamsburg and other adjacent places, by their levity in the meeting, were troublesome, and some exercise to Friends and other sober people, and a hinderance to the right concern and end of the meeting, which was to worship God, and propagate the gospel among them for their salvation. But the meeting concluded well; the divine power, virtue, and goodness of God, came over all before we parted.

On the 26th we set out in order to repass James' river, and in our way I called at Williamsburg to see Colonel Nicholson, then governor, who was kind beyond expectation. The governor and I discoursed for some time on various subjects; one point whereof was, liberty of conscience in matters of religion, and that it is most reasonable, that all people who are of opinion they ought to pay their preachers should pay their own, and not exact pay from others who do not employ them, nor hear them; and concerning tithes, and the ill application of them at this day; and about human government, and the nature and end of it as an ordinance of God, and the great safety and many advantages accruing thereby to mankind under a due administration of it; and of the kingdom of Christ on earth, which is not of this world, though in the world; and the difference between that and the kingdoms of men, and their various services on earth; that the kingdoms of men ought not to interfere with the kingdom of Christ. Though the governor was attached to the national church and its interest, he heard with candour, and took no offence,

On the 29th we went to Kicquotan, where we had a meeting at our friend George Walker's house; to which came Colonel Brown, one of the provincial council, and several commanders of ships, and others of note, who were generally well satisfied with the meeting.

That night we lodged at George Walker's, and had much discourse with his wife about matters of religion, she being one of George Keith's daughters, and following him in his apostacy and enmity, and naturally subtle like himself; but we kept the testimony of Truth over her, so that she got no advantage in any thing, but confessed after the meeting, that we were orthodox, preaching undeniable doctrine; but cavilled at some expressions in the books of some of our ancient Friends, which we explained to her and the company, so as to take off that odium cast upon our Society therefrom, by our implacable adversaries.

About nine in the morning, being the seventh of the week, we set forward from Kic quotan by water towards Nancemond, and continuing rowing till there came up a gust of wind right ahead, and the tide turning, the waves became high, and also against us. We strove a while, but in vain, and then set sail towards the shore, in order to row and drag along under it, and by that means accomplished our voyage to Nancemond town about sun-set; and horses being provided, we rode about three miles to our friend Benjamin Small's, and there lodged.

On the 1st of the fifth month we went to the meeting at Chuckatuck, where came Colo nel Bridges, one of the chief inhabitants of the country, and some other strangers; and the Lord favoured us with his good presence. Here we had an account that James Burtell, the French priest, had been at our friend the widow Jordan's, the next day after he and I had discoursed as aforesaid, to inquire when and where there would be another meeting,

to the contrary; and, it growing late, we at last parted friendly, my adversary taking me by the hand, called me brother. Several of the people were very kind, Truth having dominion over all in the end; to the praise of his own arm, to whom alone it is due, now and for evermore. And many being now well satisfied concerning the way of Truth, who had not been so before, we returned that evening to the widow Jordan's.

On the 6th we went over Nancemond river, to Benjamin Small's, and rested there that night; but, in our way near the ferry, we heard that James Burtell had left a note there, advertising a new challenge for a further dispute with me. And as we were conferring what could be the meaning of it, we espied him just putting off from the shore in a boat a little before us, and we made haste towards him; and, calling, he staid till we came up, and enquired what he meaned by it; for I thought he had been satisfied before.

My antagonist, being very volatile, made his assault instantly, without a word of any preliminaries, or stating any question, and thus attacked me: "Why do not you, the people called quakers, use the Lord's prayer in your assemblies? I prove that Christ taught his disciples this prayer, offering to read it, and commanded them to pray so; and I also prove that they who do not use it are no Christians; but you never use it; because, if you did, you must then pray for forgiveness of your sins, which your own supposed righteousness will not allow. You are therefore none of his disciples. You are no Christians."

I replied, "the charge is founded upon a false suggestion; for though we do not frequently use the very words of that prayer in our meetings, as the manner of some is, yet we sometimes use it verbatim, and often the sum of it in other terms; and we often likewise explain the nature, end and substance of it in our meetings, for the information and He replied, "as for my own part I have no edification of the people; and how can we more to say, but some gentlemen of my com-explain it, and not refer to it? And how canst munion were very desirous of some further satisfaction in some points; so I desire we may meet upon it this day week." I objected against the length of time; that it was not reasonable I should be so long detained in those parts about it, seeing I had, at his former request, returned over James's river to meet him, as before. At last he agreed to the third-day following; but, though often urged, he would not discover what were the points those persons desired further satisfaction in.

On the 8th, being the first of the week, we went to the meeting at Chuckatuck; to which came several colonels, majors, justices of the peace, and many people, for the country was much alarmed by our being among them, and a good open meeting the Lord gave us in the main; yet, for my own part, I came not fully easy from it, but rather under a secret burden

from some unknown cause.

thou say we never repeat it, having been at so very few of our meetings?" He replied, "I never heard you; and who else here ever did?” Then arose a voice and cloud of witnesses, both of Friends and others, saying, “I have; I have; I have;" and, amongst the rest, a lawyer said, "I have heard Joseph Glaister, now present, in particular, use it, and others also." "O then, said the priest, I have no more to say on that account."

Then I informed the auditory, "That though we sometimes used that prayer in form, and often the substance of it in other words, in our supplications to the Almighty; yet it was not proper for the state of every man to use it, nor to be done in men's own wills and times; when, and as often as we please; for there is a qualification necessary to be known in them who use it rightly with acceptance. For though all men be the children and offspring of God by creation; yet none can call God father truly, in an evangelical sense, but such who have the evidence of the Spirit of God, that they are, at least, begotten of him, by the influence of his divine Word and holy Spirit; and must be come to a good degree of righte ousness, and holiness also, by the sensible ope ration of the holy Spirit, in their own hearts.

On the 10th we returned over the river to major Thomas Jordan's, to dispute the French priest, where many people were assembled on that occasion. The time appointed was nine in the morning, and he came not till twelve; so that many of his party seemed to doubt his coming, and were troubled; they having great dependence upon him as their only remaining champion in those parts. But "The introduction, or address of that prayer at length he came; and the first salutation I of prayers, is to the Almighty, as he is the gave him was a gentle reproof for delaying so father of all; with acknowledgement that his long after the time appointed by himself, which habitation is in heaven, above all. And the he endeavoured to excuse; though the real first petition is, that his name, or by what meaning of it was taken to be, to shorten the word soever the divine Being is meant, expresstime, so that night at least might end the con-ed, or designed, may be mentioned with revertroversy, into which he had been so unwilling-ence and awe, as the most holy thing; and ly brought. not blasphemed, lightly used, profaned, or

taken in vain. And the second petition is, that his kingdom, rule, dominion and government, may come, be made manifest, and established over all the earth and every soul therein, throughout all generations, as explained by the next words therein; that is to say, 'thy will be done in earth as it is in heaven;' which implies the highest degree of perfection and exaltation human nature is capable of in this life. For, if the will or law of God is to be done in earth as in heaven, then there can be no more possibility of sin, unrighteousness, or evil, among the children of men, to the end of the world; for the expression is unlimited, including all persons, ages and times. And all the holy angels of God in heaven, and the spirits of the just made perfect, continually and for ever do the will of God to all perfection, in which also standeth their life eternal. And we are here taught to pray, that it may likewise be the same here on earth. And the next petition in this divine and most perfect prayer, regardeth ourselves, with respect to our present personal divine nourishment and sustenance while here on earth, and for ever; and that is, 'give us this day our daily bread;' even the true bread which the Father giveth from heaven, the bread of life, which giveth life unto the world, of which mankind may eat and not die; the living bread which comes down from heaven, of which whosoever shall eat, he shall live for ever; which is likewise that flesh which Christ giveth for the life of the world; and unto him whosoever shall come shall not hunger or thirst any more. This is that everliving and heavenly bread which giveth life unto the world. This is the hidden manna, more excellent than that in the wilderness. The tree of life, which is in the midst of the paradise of God. By the breaking of this bread is the Son of God made manifest unto him who eateth thereof, to be that meat which endureth unto everlasting life. This is the same heavenly bread which the apostles and primitives loved, desired and prayed for, that they might be continual partakers of it; and which we also have prayed for, do pray for, and are mercifully and graciously heard of the holy One, unto whom we do pray. By this bread we grow and increase from stature to stature, and from strength to strength, unto eternal life, and everlasting establishment and perfection in glory, in and with him who liveth and reigneth over all, in all, and above all, and is worthy for evermore.

vinced of sin by the holy Spirit, to confess
their sins unto him who convinceth them, and
to desire forgiveness; whether of God, for
sins committed against him, or for trespasses
done, one against another.
In both cases,
confession is to be made to the offended, and
forgiveness requested, before we can reason-
ably expect it, whether of God or man. For
as to our sins against God, it is said, if we
confess our sins, he is faithful and just to for-
give us our sins, and to cleanse us from all
unrighteousness and sin.' And as to our tres-
passes one against another, it is said, if thy
brother shall trespass against thee, go and tell
him his fault between him and thee alone; if
he shall hear thee, thou hast gained thy bro-
ther,' &c. Or, again, if thy brother trespass
against thee, rebuke him; and if he repent,
forgive him.' And as God is merciful unto
all, so he would have us all be merciful one to
another; and therefore Christ the Lord com-
menteth upon this petition in an especial man-
ner, saying, if ye forgive men their tres-
passes, your heavenly Father will also forgive
you; but if ye forgive not men their trespass-
es, neither will your heavenly Father forgive
your trespasses.' In all which the Lord teach-
eth us to be like himself, full of goodness,
mercy, and social virtue, doing the will of the
Father on earth as it is done in heaven, in a
state of restoration, redemption, righteousness
and true holiness, the end whereof is life eter-
nal; which is opposite to a state of sin, in the
nature of things, and [is] the end of the com-
ing and manifestation of the Son of God.

"The next petition is, lead us not into temptation, but deliver us from evil.' Jesus, when he was baptized, went up straightway out of the water; and lo, the heavens were opened unto him, and he saw the Spirit of God descending, like a dove, and lighting upon him and lo, a voice from heaven, saying, this is my beloved Son, in whom I am well pleased. Then was Jesus led up of the Spirit into the wilderness, to be tempted of the devil. Mankind, in general, being already in sin, and under condemnation in the first Adam, and Jesus the Saviour only free, being the Lamb of God, without spot or blemish; it was necessary, in the counsel of the Father, that he should be tempted of the evil one, the common enemy and tempter of mankind; that thereby, even as man, he might have a fellowfeeling of our weakness and infirmities, and be the supporter of such as should believe and "The next petition is, 'forgive us our tres- trust in him, and be tempted of evil; which passes, as we forgive them who trespass petition is also obtained by those who are his against us.' This petition also is suited to through faith in his name. For as God tempt. general or universal communion. For as all eth no man, nor is he himself tempted of evil, have sinned, and come short of the glory of those who are tempted, [yield to temptation] God, all, and every one ought, being con- are led aside of their own lusts, and enticed;