crated walls? Or is it the bench of authority, the preachers on the galleries, from whom the emanation proceeds? And are we landed again in the dogma of a priesthood holy by office? Or does the influence rest on all the several members, dwell under each hat and bonnet in the assembly, and need only contact, the congregating of many individuals in one place, to make it felt? Does God delight in dumb show, in mere bodily presence? Is there any more virtue in sitting in a meeting with the hat on, than in sitting in church with the hat off? We are not quarrelling with the idea of public assemblies. We are not advocating the propriety of the Christian isolating himself and never meeting with his fellows. But what we say is-when disciples meet, let them meet for some purpose. Let them not come to one place, sit still, wait, shake hands, and separate, believing that they have done a good act; when, for all that has occurred, they might as well have been at home. Let the Christian worship God in spirit and in truth. Let him make it the main principle of his life to serve God in all that he does. And when he meets with others, let it be to edification. We believe that Friends, by styling their meetings meetings for worship, and entertaining formal notions of worship, have had comparatively fruitless meetings. True worship is prompted by the Spirit of God, and the Spirit of God is supposed to excite only by immediate impulses. Hence, to preserve the theory, nothing is admitted, whether of prayer, or praise, or preaching, unless the individual by whom it is uttered is prepared to depone that he or she is directly moved to the act by the Spirit. No discourses can be prepared beforehand, and no idea can be entertained by the hearers (except what may be gathered from previous experience) of what is to be expected. Let Friends alter the name, and call their meetings meetings for instruction, for counsel, for experience, or for mutual edification. Let them believe that they are following out the idea of worshipping God throughout when they prepare for these meetings beforehand, so as to make them conduce to the largest amount of edification. Let them believe that they are in the path of duty when they spend the best of their time in the study of revelation, when they examine themselves in this glass, when they seek to determine their position by this chart, when they test their principles and prove their conduct by this perfect law of liberty, when they bring the results of their study and reflections for the Christian consideration of their brethren, and the greater intensity of their own convictions in speaking to them that are without. Were they, after reflecting on the wants of those around them, examining the purity of their motives, supplicating an enlarged measure of the Spirit of God, to bring the fruits of their reading and experience before others, in the exercise of mutual forbearance; by the utterances of bold, and faithful, and loving spirits, their meetings might gain immensely in interest, and in real practical value. Acting on the belief that spiritual impressions are made by mind communicating with mind, results would be expected-not from a solemn carriage, a grave and reverential attitude, protracted silence, a subtle electric fluid propagated by bodily contact-but from the expression of truth on the part of those who know it. Something would be uttered worth listening to. And, instead of the cold and lifeless meetings which now prevail, it might be hoped that questions would be started of sufficient interest to engage the sympathies of numbers. A freshness might be imparted to doctrines which now seem threadbare, by the application of thoughtful and earnest men; and those who have long stood still or gone back, might see a goal before them calling for greatly increased energy. But we cannot now enlarge further upon this subject, or even touch upon others. CONCLUSION. Ir now only remains to sum up, and state in a few sentences the general results of this enquiry, the causes to which we are disposed to trace the present weakness and decline of Quakerism. These are as follows:— -1. The fact of its having been early systematised, and the system accepted as complete, and therefore unprogressive. 2. Erroneous views of the rule of faith. 3. Defective and erroneous doctrines. 4. Empirical mode of treating signs or types. 5. Practical peculiarities. Other causes there may be which have contributed their share, but of this we feel pretty certain, that these at least have helped to bring the Society to its present condition, and that if Friends expect the sympathies and co-operation of those who now look coldly upon them, it becomes them to consider their position in all these particulars. Let them, instead of worshipping an idol, acknowledge that there is none other God but one-instead of bowing down to the shrine of George Fox, take it as a first principle that there is none good but one, that is God; and, however they may honour the founders of the Society, believe that it is possible to arrive at higher, and purer, and more perfect views of the truth than they attained. Instead of sitting down with the conviction that progress is sinful or impossible, let them rise to the belief that it is a necessary condition of life; and, seeing a large and imineasurable field of enquiry before them, let them be prepared for vast discoveries, and, "leaving the principles of the doctrine of Christ, let them go on unto perfection." In seeking this end, aiming at this object, let them take with them that guide which God has put in their hands. Let them believe that "whatsoever things were written aforetime were written for our learning, that we, through patience and comfort of the Scriptures, might have hope." Let them remember that "all Scripture is given by inspiration of God, and is profitable," that in it we are to look for the examples, the types which "are written for our admonition." Let them therefore, instead of waiting for new revelations from God, honour Him by giving attention to the old, by sitting down patiently to the study of the written word; by meditating, like the Psalmist, in God's holy law; by searching, like the Bereans, the Scriptures daily; by comparing the statements of prophets and apostles; and, in humble dependance upon divine aid, reading and following the signs of the times. Let them bring all their doctrinal views to this test, try them by this perfect standard, and not refuse to make any modifications which may be necessary to bring them up to the analogy of the faith. Untrammelled by the names of Fox and Barclay, let them look the subject fairly in the face, and neither cling to what is old nor reject what is novel, except as they can defend their conduct by an appeal to the Scriptures of truth. Looking for deep, and abstruse, and mysterious doctrines in a divine revelation, let them not subject them to the test of any merely human standard. If the Bible reveals much that is beyond their comprehension, let them remember that God is wiser than man, and that what we know not now we may know hereafter. And therefore, with the docility of children, let them accept the record which God has given of His Son. Let them look in the pages of the Old Testament for a history of the Church in type and figure. Let them see not only in Sarah and Hagar, but in Abraham and his descendants, an allegorical representation of the things of this dispensation. Let them see in the Old Testament a prophetical announcement in type of the New; and accordingly never rest satisfied till every circumstance connected with Israel-its land, its priesthood, its sacrifices, &c.-finds its proper explanation in the fortunes of the spiritual Israel. And let them conform their practice to the result of these enquiries, not bartering their liberty for any foolish crotchet, tying themselves down to any stereotyped forms, but yet not swerving from the line, however singular and peculiar, which the path of truth and duty marks out. And as they would commend their system to others and bring them within its influence, let them hold it up to them as a living, powerful, practical system; and as they would "go on unto perfection," let them "PROVE ALL THINGS: HOLD FAST THAT WHICH IS GOOD." |