tions apply to the experience of Christians, in reference to the ministry of the Gospel. The preacher proclaims the word of truth; he declares the messages of God to the people; and he instructs them in a knowledge of the divine law. But, all his efforts will be mere vanity, unless he receive from his hearers that respectful attention, to which their entire silence is absolutely essential. And so it is, also, during those times, in the hours appointed for worship, (and that there are such times we are well aware from our own experience) when the "Master of assemblies" calls forth no human instrument for the performance of his work; when he is pleased to take the office of teacher into his own hands, and to visit his unworthy children with the immediate illuminations of his Holy Spirit. They cannot avail themselves of this divine teaching; they cannot hear it; they cannot profit by it-unless they are silent-unless they maintain that stillness of soul which is naturally, and, under such circumstances, necessarily, accompanied with an outward silence. "Be still, and know that I am God," is a command which, in his character of universal sovereign, Jehovah still addresses to his reasonable creatures; nor can there be any occasions on which an obedience to this command is more seasonable, than those which are appointed for public and congregational worship. While this true silence is preserved by Christian worshippers, they will often be permitted to hear the gentle and alluring accents of Israel's Shepherd, their guide, instructor, and comforter; and in listening to those accents with reverent submission, they will experience that renewal of strength,

without which they can make no advances in the "way everlasting."

It appears then that Friends consider the maintenance of silence in their religious assemblies to be in perfect accordance with that divine law, that God, who is a spirit, must be worshipped spiritually-that, in this sentiment, we are confirmed by a consideration of some of the principal constituents of true and spiritual worship, viz. humiliation before the divine Majesty, waiting upon God, and submissive attention to the immediate teaching of the Lord Jesus-that to these several duties the silent subjection of the soul is peculiarly suited, and even absolutely indispensable-and that this frame of mind is, in our judgment, most easily obtained, and most effectually preserved, through the medium of an outward silence.

Such are the reasons for the value which Friends are accustomed to attach to silence in worship; and which will, I trust, be found more and more to recommend so salutary a practice to Christians of every name and profession. In conclusion, however, it ought to be remarked, that, although silence is a natural attendant of this inward state of prostration, waiting, and attention to the divine teaching, the former may often be maintained when the latter has no existence. It is easy for any man to be outwardly silent, while 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 silence-to 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 dependence 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,