he allows his mind to be occupied with a thousand passing reflections which have no proper connexion with his religious duty; and, when this is unhappily the case with persons who are met together for the professed purpose of rendering a public homage to the Almighty, it must be confessed that their worship is as inefficacious, and nearly as much of a mockery, as it would be, did it consist in the use of words at total variance with the feelings of the heart.

How clearly, then, is it the duty of Friends, of every age and station, to maintain a true watchfulness and diligence of soul, that their silent worship may not be marred by the influence of worldly thoughts, and thus degenerate into a barren and lifeless form! It may, indeed, be freely allowed, that a condition of true inward silence is one of no easy attainment. Great is our infirmity in this respect, and difficult do we sometimes find it, to stay the rapid movements of the mind, and to present ourselves, in real quietness, a living sacrifice to our God. But we do not expect to accomplish this object in our own strength. In our endeavours to worship God in spirit and in truth, we are taught to rely on him alone; and, while such continues to be our reliance, experience will still enable us to testify that he is often pleased to arise for our help-that he has the will as well as the power, to bring our vain thoughts into silenceto raise our souls into holy communion with himself—and to say to the multitudinous imaginations of the natural man, Peace, be still.

ADDENDUM TO CHAPTER IX.

A. D. 1834.

PRACTICAL REMARKS AND ADVICES ON SILENT WORSHIP.

ON a deliberate review of the arguments adduced in the foregoing chapter, I am confirmed in the sentiment, that the principles on which Friends have adopted the practice of silence in worship, are consistent both with reason and Scripture. Nothing indeed can be more obvious than the agreement between a state of silence, and that reverential awe, that humble waiting upon God, and that dependance on the teaching of our Lord Jesus Christ, which are main

characteristics of true and living worship. Here then we may rest, without indulging an unprofitable anxiety to discover in the Holy Scriptures, any precise directions, as to modes of worship.

This appears to be one of the subjects on which we are left, by our Lord and his apostles, to follow up our own convictions, under the guidance, and in the liberty, of the Holy Spirit. And when we consider the various habits and circumstances of Christians, we cannot be too thankful for the scope and freedom which are permitted to the church of Christ, in reference to such particulars.

Certain it is, however, that the only part of the New Testament, which describes the manner of public worship, to which the primitive disciples were accustomed, goes far to support the practices of Friends. From the 11th and 14th chapters of 1 Cor. it plainly appears, that the ministry which was employed in public worship was not the result of premeditation and study, but was poured forth under the especial influences of the Holy Ghost; and that it was not confined to the tenant of a pulpit, but devolved upon all those members of the church-whether male or female-whether few or numerous who were gifted of the Lord for his service.

But although the true liberty of the Spirit was never curtailed on these occasions, it is expressly stated, that the "spirits of the prophets were subject to the prophets," and the apostle concludes his injunctions, on the whole subject, with the precept, "Let all things be done decently and in order." Now it appears to be nearly impossible, that such a system of ministry could be conducted decently and in order, except on the basis of silence. Without that basis, the frequent interruption one of another, must have been, through human weakness, an almost inevitable consequence. And further, if it be true (as I believe it to be,) that no uninspired praying or preaching was then allowed in public worship, it obviously follows that at all times, except during the utterance of such ministry, the assembled church must have been in silence. In the absence, therefore, of all definite information on the subject, there is a strong presumption, that the primitive Christian believers were no strangers to silence in the public worship of God.

There can be no doubt that in those ancient times, the ministry of the word was poured forth in abundance, and that the number of persons of both sexes, who were intrusted with the prophetic gift, was large. Such also was the case, at the first rise, and during the

early history, of our own society. The influence of the Spirit, in the production of the ministry of the gospel, was then experienced in an eminent degree; great numbers of persons-especially young men-were sent forth to bear the message of the Lord to every part of this land, as well as in many other countries; and the settled meetings of Friends appear to have been seldom held in total silence.

It is impossible to deny that our present condition is, in this respect, widely different from that of our forefathers. The number of our ministers is comparatively small, and a large proportion of our meetings even some of a considerable size-are generally silent, from their commencement to their close. That this result is chiefly owing to the benumbing influence of the world, and to the want of spiritual life and vigour, there can be little doubt; but the administration of the Spirit may be materially different at different times; and it is probable that a large proportion of silence in our meetings, may now be meted out by our divine Master, as the "food convenient" for us. I have sometimes observed that in little secluded meetings, in which a vocal ministry is scarcely ever heard, individuals are raised up, and strengthened of the Lord to preach to their neighbours, in the language of example; and it is a circumstance well worthy of remark, that none of our meetings appear to be so attractive to persons, not of our society, who are seeking the truth, as some which are almost invariably held in silence.

In all such matters we must endeavour to mark the hand of divine wisdom, and to submit to the ordering of infinite power. At the same time, we ought to feel a tender sympathy with such of our young friends, as may seldom enjoy the comfort and advantage of listening to a gospel ministry; and I can hardly forbear availing myself of the present opportunity of offering to them a few practical hints, on the right use of those important hours which they spend in their meetings for worship.

In the first place, however, I would beseech them not to suffer any discouragement so to prevail over their minds, as to impede the due attendance of all their religious meetings. Public worship is a divinely appointed means for our highest good; an essential mark of allegiance to our God and Father; and it is a duty which requires diligence. None of us can reasonably expect divine help in the performance of it, unless we are punctual and faithful in putting ourselves in the way of that

help. If we persevere in the attendance of our meetings, with an earnest aspiration after God, he will not fail to reward us in due season with a sense of his love; but if we fail to attend them regularly, the times of our absence may be precisely those, when his power is most eminently manifested; and thus we may lose both our profit and our reward.

This remark applies with great force to the meetings which are held in the middle part of the week. The attendance of them may seem to involve a little sacrifice; but how many are there who can testify, that no occasions have been more blessed than these to their immortal souls, as a means both of comfort and edification.

Five or six hours in the course of every week, is surely not too long a time for any man to devote to the public worship of his Creator; but may it not be feared, that even among the regular attenders of our meetings, a considerable part of this brief space of time is unprofitably spent? Have we not all abundant reason for shame and humiliation before God, in relation to this defect?

I would remind my younger readers, that good habits of mind in this, as well as in other respects, are, under divine grace, most easily formed in early life; and I would, in the first place, affectionately advise them to cultivate an awful sense of the Divine Majesty. Let them remember, that it is no light or familiar matter, to enter upon the public worship of the Lord of the universe, who is able to save or to destroy our souls. Before we assemble for so solemn a purpose, our hearts ought to be turned to the Lord, and great care should be taken to avoid all levity or unprofitable conversation. To saunter about before the doors of a place of worship, and to converse with thoughtless companions, on worldly or trifling subjects, is a miserable preparation for bowing down in spirit before God our Maker. There is a holy order and propriety in all these matters, which cannot fail to be discerned, and ought ever to be followed, by the spirituallyminded Christian.

This remark suggests another of a more general nature—namely, that the degree of comfort and edification, which we derive from our silent meetings, will be found, in great measure, to depend on the degree of religious feeling which pervades our life and conversation; or in other words, on the spiritual condition of our minds. Those who are slaves to the world during the hours of each passing day, will be slaves to the world in their religious meetings. Their

souls, instead of ascending to the highest heaven, will, as a matter of course, be chiefly buried in the dust; their thoughts will wander in their old haunts; and, if a better light break in upon the mind, it will, alas! be only in glimpses. Is such an appearance of worship, without the great reality, any thing better than hypocrisy ?

Those, on the other hand, who, amidst all their worldly occupations, are accustomed to turn their hearts toward God, and to remember him in all their ways, will approach him with reverence and fervour when they sit down in their meetings. Should worldly thoughts then intrude upon them, they will not forget that God is their refuge; and as they diligently endeavour to wait upon him, he will strengthen them to overcome their infirmities, and to fix their souls upon himself.

Now, as our capacity for true worship in public, very much depends on the religious condition of our minds, so that condition is closely connected with our private devotional duties. Does any young friend who may read these lines, enquire, how he may be helped to restrain his wandering thoughts in silent meetings, and to worship God in spirit and in truth? I would address to such a one, the counter-enquiry, What is thy daily practice as it relates to private devotion? Dost thou sit alone and keep silence before the Lord, bearing his yoke upon thee? Art thou accustomed, in solitude, to pour forth thy fervent prayers to Him who alone is able to keep thee from falling? Those who are the most faithful and diligent in the religious duties of the closet, will be the most edified in congregational worship. If a man who practises no such duties, fails to govern his thoughts at meeting, the defect is to be ascribed, not to our 66 custom of silence," but to his own sin of omission and neglect.

It is by faith that we draw near to God in our hours of private devotion, and it is by faith alone that we can acceptably worship him in public. "Without faith it is impossible to please God;" we can make no suitable approaches to him, except we believe" that he is, and that he is a rewarder of them that diligently seek him." Nor ought we ever to forget, that in the heart of the Christian worshipper, this faith must embrace the Father, the Son, and the Holy Spirit. It is through Christ, that we draw near, "by one

1 Heb. xi. 6.