the pious ardours and sensations of good souls are such as they cannot clothe with words, They feel what they cannot express. I would not, however, be thought to insinuate that the voice and words are not to be used at all. It is certain that public and common devotions cannot be performed without them; and that, even in private, they are not only very profitable, but sometimes necessary. What I here aim at is, that the youth should be made sensible that words are not otherwise valuable, than as they are images and copies of what passes in the hidden man of the heart; especially considering that a great many, who appear very angelical in their devotions, if we take our measures of them from their voice and tone, do soon, after these intervals of seeming seriousness are over, return with the dog to the vomit, and give palpable evidences of their earthliness and sensuality, their passion and their pride."

Again; "I am persuaded," says he, "that it would be vastly advantageous for the youth, if care were taken to train them up to this method of prayer; that is, if they were taught frequently to place themselves

in the divine presence, and there silently to adore their Creator, Redeemer, and Sanctifier. For hereby they would become habitually recollected. Devotion would be their element; and they would know by experience, what our blessed Saviour and his great apostle meant, when they enjoin us to pray without ceasing. It was, I suppose, by some such method of devotion as I am now speaking of, that Enoch walked with God; that Moses saw him that is invisible; that the royal psalmist set the Lord always be fore him; and that our Lord Jesus himself continued whole nights in prayer to God. No man, I believe, will imagine this his prayer, during all the space in which it is said to have continued, was altogether vocal, When he was in his agony in the garden, he used but a few words. His vocal prayer then consisted only of one petition, and an act of pure resignation thrice repeated. But I hope all will allow that his devotion lasted longer than while he was employed in the uttering of a few sentences."

These meetings then, which are usually denominated Silent, and in which, though not a word be spoken, it appears from the testimony

testimony of others that God may be truly worshipped, the Quakers consider as an important and sublime part of their churchservice, and as possessing advantages which are not to be found in the worship, which proceeds solely through the medium of the mouth.

Far, in the first place, it must be obvious, that in these silent meetings men cannot become chargeable before God, either with hypocrisy or falsehood, by pretending to worship him with their lips, when their affections are far from him, or by uttering a language, that is inconsistent with the feelings of the heart.

It must be obvious again, that every man's devotion, in these silent meetings, is made as it ought to be, to depend upon himself; for no man can work out the salvation of another for him. A man does not depend at these times on the words of a minister, or of any other person present; but his own soul, worked on by the divine influence, pleads in silence with the Almighty its own And thus, by extending this idea to the congregation at large, we shall find a number of individuals offering up at the

cause.

same

same time their own several confessions, pouring out their own several petitions, giving their own thanks severally, or praising and adoring, all of them, in different languages adapted to their several conditions, and yet not interrupting one another.

Nor is it the least recommendation of this worship, in the opinion of the Society, that, being thus wholly spiritual, it is out of the power of the natural man to obstruct it. No man can break the chain, that thus binds the spirit of man to the Spirit of God; for this chain, which is spiritual, is invisible. But this is not the case, the Quakers say, with any oral worship. "For how," says Barclay, alluding to his own times, "can the Papists say their mass, if there be any there to disturb and interrupt them? Do but take away the mass-book, the chalice, the host, or the priests' garments; yea, do but spill the water, or the wine, or blow out the candles (a thing quickly to be done), and the whole business is marred, and no sacrifice can be offered. Take from the Lutherans and Episcopalians their liturgy, or common prayer-book, and no service can be said. Remove from the Calvinists, Arminians, Socinians,

Socinians, Independents, or Anabaptists, the pulpit, the bible, and the hour-glass, or make but such a noise as the voice of the preacher cannot be heard, or disturb him but so before he come, or strip him of his bible, or his books, and he must be dumb: for they all think it a heresy to wait to speak, as the Spirit of God giveth utterance; and thus easily their whole worship may be marred."

SECTION III.

Quakers reject every thing ostentatious and spiritless from their worship-Ground on which their meeting-houses stand, not consecrated—the latter plain-Women sit apart from the men-no pews -nor priests' garments-nor psalmody—no one day thought more holy than another-but as public worship is necessary, days have been fixed upon for that purpose.

JESUS CHRIST, as he was sitting at Jacob's Well, and talking with the woman of Samaria, made use of the following among other expressions in his discourse. " Woman, believe me, the hour cometh, when

ye

shall