CHAPTER II.

DOCTRINE.

Christian faith in general.-Universal and saving light. Worship, &c.— Ministry.— Women's preaching. Baptism and the Supper.-Perfection.-Oaths and War, &c.-Civil Government.-Deportment, &c.-Remarks.

We believe in God, the Father Almighty, the Creator and Preserver of the Universe, in Jesus Christ his Son, the Messiah and Mediator of the new Covenant, and in the Holy Spirit, the Comforter, or Spirit of Truth.

The divinity of Christ, and his oneness with the Father, we acknowledge and assert according to the Scriptures ;* we also believe in Him as the Sacrifice and Propitiation for the sins of the whole world, whereby mankind are placed in a capacity for salvation; and that as each individual submits unreservedly to the purifying operations of the Holy Spirit, he comes fully to partake of the benefits of redemption and to experience the blood of Jesus Christ to cleanse him from all sin.' (1 John i. 7.)

In expressing ourselves on the subject of the gracious display of the love of God to mankind in the coming of our Saviour, we include a be

See, amongst other texts, John i. 1, &c. ibid. xx. 28. Romans ix. 5. Coloss. ii. 9. Philip. ii. 5.—11. John x. 30. ibid. xvii, 5. and viii. 58. Coloss. i. 16, 17. Heb. i. 3, &c. John iii, 13, Matt. xviii, 20. Rev. v, 12, 14.

lief in his miraculous conception, birth, life, miracles, death, resurrection, and ascension. We may add, that in reference to these, to the foregoing, and to other points of Christian doctrine, we prefer the use of such terms as we find in Scripture; and contented with that knowledge which divine wisdom hath seen meet to reveal, we attempt not to explain those mysteries which remain under the veil.

To Christ alone we give the title of the Word of God, (John i. 1.) and not to the Scriptures; although we highly esteem these sacred writings, in subordination to the Spirit from which they were given forth; (2 Peter i. 21.) and we hold, with the apostle Paul, that they are able to make wise unto salvation, through faith which is in Christ Jesus.' (2 Tim. iii. 15.)

We revere those most excellent precepts which are recorded in Scripture to have been delivered by our great Lord, and we firmly be lieve that they are practicable, and binding on every Christian; and that in the life to come every man will be rewarded according to his works. (Matt. xvi. 27.) And further, it is our belief, that, in order to enable mankind to put in practice these sacred precepts, many of which are contradictory to the unregenerate will of man, every man coming into the world, is endued with a measure of the Light, Grace, or good Spirit of Christ; (John i. 9.) by which, as it is attended to, he is enabled to distinguish good from evil, and to correct the disorderly passions and corrupt propensities of his fallen nature, which mere reason is altogether insuf

ficient to overcome. is fallible, and within the reach of temptation; but this divine Grace, which comes by Him who hath overcome the world, (John xvi. 33.) is, to those who humbly and sincerely seek it, an allsufficient and present help in time of need. By this, the snares of the enemy are detected, his allurements avoided, and deliverance is experienced through faith in its effectual operation; whereby (as before, in other words, expressed) the soul is translated out of the kingdom of darkness, and from under the power of Satan, into the marvellous light and kingdom of the Son of God.

For all that belongs to man

Being thus persuaded that man, without the Spirit of Christ inwardly revealed, can do nothing to the glory of God, or to effect his own salvation, we think this influence especially necessary to the performance of the highest act of which the human mind is capable; even the worship of the Father of lights and of spirits, in spirit and in truth: therefore we consider as obstructions to pure worship, all forms which divert the attention of the mind from the secret influence of this "unction from the Holy One." (1 John ii. 20, 27.) Yet, although true worship is not confined to time and place, we think it incumbent (Heb. x. 25.) on Christians to meet often together,* in testimony of their

*Thus "Each not only partakes of the particular refreshment and strength which comes from the good in himself, but is a sharer of the whole body, as being a living member of the body, having a joint fellowship and communion with all." Barclay's Apology, Prop. xi. 8.

dependence on their heavenly Father, and for a renewal of their spiritual strength: we there fore, in common with almost all who profess the Christian name, are in the practice of assembling for this purpose on the First day of the week; and it is also our practice to hold a meeting for worship on some other day, about the middle of the week. The due observance of one day in seven, as a day of rest, and a day more especially set apart for the purpose of public worship, and for other duties of a religious nature, we believe to be incumbent on a Christian community, agreeably to the authority of Holy Scripture; and of incalculable importance in its results.

Although we have thus our stated times for assembling together for the performance of public worship, nevertheless we dare not depend, for our acceptance with God, on a formal repetition of the words and experience of others: but we believe it to be our duty to lay aside* the activity of the imagination, and to wait in silence to have a true sight of our condition bestowed upon us: believing that even a single sigh (Rom. viii. 26.) arising from a sense of our

* If any should object to the difficulty of laying aside the activity of the imagination, let such consider the following statement:-That it is our duty to maintain a watch over our thoughts, by endeavouring to preserve our attention from being carried away by such as manifestly originate in our own natural will or habits, and to wait patiently for the arising of the life of Christ, which by bringing every thought into subjection, produces a true inward silence, and therein affords a true sense of our condition,

infirmities, and of the need we have of divine help, to be more acceptable to God, than any performances, however specious, which originate in the will of man.

From what has been said respecting worship, it follows that the ministry we approve must have its origin from the same source; for that which is needful for a man's own direction, and for his acceptance with God, must be eminently so to enable him to be helpful to others. Accordingly we believe that the renewed assis~ tance of the light and power of Christ is indispensably necessary for all true ministry; and that this holy influence is not at our command, or to be procured by study, but is the free gift of God to chosen and devoted servants.-Hence arises our testimony against preaching for hire, in contradiction to Christ's positive command, "Freely ye have received freely give;" (Matt. x. 8.) and hence our conscientious refusal to support sach ministry, by tithes or other means.

As we dare not encourage any ministry, but that which we believe to spring from the influence of the Holy Spirit, so neither dare we attempt to restrain this ministry to persons of any condition in life, or to the male sex alone; but, as male and female are one in Christ, we hold it proper that such of the female sex as we believe to be endued with a right qualification for the ministry, should exercise their gifts for the general edification of the church: and this liberty we esteem a peculiar mark of the gospel dispensation, as foretold by the prophet Joel, (Joel ii.