A Sermon Delivered by WILLIAM SAVERY, 7th month 25th 1796, at Peter's-Court Westminster.
Five Sermons and a Prayer, Delivered at the Meetings of the Society of Friends in England, by William Savery. Taken in Short Hand by Job Sibley. Newtown, PA: Printed by William C. Coale, 1804.
This is The Quaker Homiletic Online Anthology, Section 2: The 18th Century.
I have been thinking, my friends, of one science worth them all; for if men were
even to possess the power of counting all the luminaries of heaven, and to
measure the magnitude of all the heavenly bodies, even of those that lie beyond
the reach of the present observers; if they knew all the hidden arcana of nature,
what would it avail, if they were destitute of' the knowledge of God and
themselves?
"Know ye not your own selves?" (2 Corinthians 13:15.) So said the Apostle. A
great lesson: one of later time had this reflection upon it,
"Man, know thyself, enough for man to know."
Now I conceive, my friends, here is a wide field unexplored by many, and
wherein, I am convinced, the richest treasure is to be found; the most worthy of
all knowledge: viz. the knowledge of God and ourselves. Yea, "to know thee, the
only true God, and Jesus Christ, whom thou hast sent, is life eternal." (John
17:3.) Jesus, the Son and sent of God. Well, my friends, there is no doubt but
that there are a number present, who at times have been employed in this most
important and serious enquiry. But there are many men who can spend day after
day, and year after year, in labour and search almost indefatigable without being
weary, in things that concern only this short and uncertain state of being, who
are not patient enough to devote the same time, the same attention , the same
dedication of the faculties and powers which God has given them, to the most
important and enriching of all sciences.
And this is, my friends, what I have been lamenting, both in my own country and
in this. For I believe, as surely as the great Creator and Ruler of the universe has
granted us powers and talents for the most glorious and dignified purposes, so, I
believe, that one day all men will be brought to an account of their stewardship.
The infidel, in time of health, smiles at this! "But, (this I acknowledge ,) though
men may live as fools, yet fools they cannot die."(35) Men, while they are
diverting themselves in the passing enjoyments of the present life, however vain
and little, and below the dignity of their nature, may be so amused, and suffer
them so to take up their faculties and powers, that they may never be in a
capacity to think and feel sufficiently, after the most solid and important thing.
Certainly, my friends, this is a cause of sorrow to every thinking mind; and I
know that it is, and, ever must be, a cause of real affliction to every gospel
minister, who believes in the sacred and unchangeable truths, which have every
confirmation that reasonable minds could dare to ask, or that was necessary for
the wise and beneficent God to give. (This is my faith.) Thus ministers, I am
persuaded, under every name professing Christianity, must behold with sorrow,
their fellow pilgrims traveling towards an endless eternity, involved in things
below; and unfit for those that they ought to be employed in, the laying a
foundation against the time to come, that so they may lay hold of eternal life; for
I conceive there are very few, perhaps none at all, that could entertain a belief
that they are not immortal.
If man is not immortal, God's unjust,"
so said one, a pious writer, "to send him into this world in the condition in which
we see him, even in his best estate."(36) For verily as said one of the ancient
Scripture writers, "Every man, in his best estate, is vanity," (Psalm 38:11; see
also Ecclesiastes 2:15) take him in whatsoever condition of life you may. Those
that are in the enjoyment of so much of this world's goods, that they can compass
every pleasure (falsely so called) that the world and all its auxiliaries can give,
know they no moments of sadness? My persuasion is, that they have many. A
man of pleasure is a man of pain: this may appear a paradox, but it is no more
than true.
Those who are lovers of pleasure, more than lovers of God, are, in every
conditions of human life, men of pain. The infirmity of a man's body the spirit of
a man can bear; but a wounded spirit, who can bear? (Proverbs 18:14.) There are
many who can support with much fortitude and patience lingering pain of body;
they can meet death with some apparent degree of composure and fortitude,
provided always that the sting of death, be drawn: not else, if a man is in his
rational understanding; for, the common infirmities of a man, the spirit of a man
can bear; but a wounded spirit, who can bear?
Well, my friends, it is in great mercy that the Lord wounds us: it is not thou that
woundest thyself. A house divided against itself, can never stand.(Luke 11:17.)
Dost thou, thine ownself, condemn thyself? No: it is as clear as an axiom in
Euclid: it cannot be, it is impossible: a house divided against itself can never
stand. What is it that condemns, what is it that disquiets, what is it that unsettles
and confuses the mind of those that have been guilty of enormous crimes? What
is it that causes the murderer to fly from country, to country, and find no resting
place for the soles of his feet - no bed soft enough for him to repose upon? I say
it is conscience. What is conscience? The voice of God, I say, in thy soul: this is
conscience. The same voice that called to Adam, when he had transgressed the
commandment, of his Creator: "Adam, where art thou?" Adam was weak enough
to conceive he could conceal himself from him that had even made the earth, the
sea, and the fountains of waters! "Adam, where art thou? (Genesis 3:9.)Why, he
knew that he had transgressed the command of God, and he was afraid: "I heard
thy voice, and was afraid." (Genesis 3:10.) Well, so may every sinner, great or
little; and know that this is the cause of their fears: "I heard thy voice, and was
afraid." It is in vain, I conceive, for men to talk of the principles of their
education; for those things are as women's tales: they are as old as the creation of
the world we live in; and will remain, I believe, until the firmament shall be
dissolved as with fervent heat, and earth and all that is therein again dissolve.
This is my faith; and all the wise, and all the good have borne have testimony
similar to this: they that have written, and that have spoken in the various ages of
mankind, have borne testimony to the law of God written in their hearts. (See
Jeremiah 31:33; also Romans 2:15, Hebrews 8:9 and Hebrews 10:16.) How futile
then, how weak, for men to talk of divisions and subdivisions in these things,
and to speak of natural conscience: the same futility is in their arguments and in
their lectures, when treating of those convulsions that there are, when we see the
great, awful, and tremendous works of God that appear in the earth, to say "it is
Nature!"
How futile, for men not to look through nature, up to nature's, God -- to confuse
and confound themselves and one another. This is my faith, and I do not want
you to receive it any further than it may coincide with the best light and
knowledge which God in his mercy hath granted you. I do not want you to pin
your faith upon mine. No: we seek not man's silver, nor gold, (Acts 20:33) nor
applause, nor any thing that is theirs: we call not the people together to amuse
them with fine words, and fine speeches, but with that philanthropy which ever
ought, and ever must accompany the mind of a true gospel minister; and will
induce him (if he has really been benefitted by the knowledge of God himself) to
desire with ardour of soul, that all men may come to the same experience. I have
reason to say, God be thanked for me, who was in thickness as thick as any of
my contemporaries, concerning God and the things of God; swallowed up in
enticing pleasures, and vanities of this life, as much as many of you, and perhaps
most of you; and as far from the knowledge of that peace which surpasses all
natural reason and understanding of men, as any could be. Thanks be to God,
who is wise, who never leaves any of us in this state, without compunction of
soul from season to season; who follows us in the night revels; who follows us
into the halls of licentiousness; who follows us in the midst of our gay career
with our companions, and wounds our most joyful scenes! This I am clearly
convinced of; so that, in the midst of laughter, I can freely acknowledge, I have
been still sad, because my heart was sad: "I heard thy voice, and was afraid."
Well, my friends, there is a great deal said about religion in the world. Men have
(shall I say) hewn out a variety of systems; they have been strong in their
inventions, and various in the powers which God has given them, to reason each
one upon their own system. It is not systems nor opinions, it is neither high
church nor low church, that I am speaking about now. There is but one true and
living church, the whole world over. Men may call themselves what they please.
The world calls me a Quaker and thee a dissenter in another form, and thee a
member of the established church. But what is all this? My friends, these are
names, they are distinctions amongst men; but are they distinctions with God?
Does he know high church, and low church? Does he descend to enquire
whether thou art a Methodist or a Presbyterian, thou a Baptist, thou a Roman
Catholic? No: but is thy heart right? Art thou sincere in thy desires to know him
and to serve him? This is the great point: to know him, and to know thine
ownself: to know the situation in which he has placed thee, who is the author of
thy being; the reason why he has given to thee that being, and the glory which he
proposes to crown it with, if thou wilt, with simplicity of heart, live in his
counsel and in his fear, and avoid those things that are repugnant to God's purity,
with a pure and truly enlightened mind. Men have too long been perplexed about
those things, I am persuaded of it; and a day, I am glad to hope, is speedily
advancing, when there shall be little heard of it in the world. The sword of
persecution is, in a great measure, (through the Lord's mercy,) staid; and yet
there is room for it to be more closely sheathed. I believe men are coming back
to think for themselves - to feel for themselves as they ought to do - to enquire
after the truth; not of leaders of sects or parties, and of men appointed to lead
them in a certain way; but to enquire after it wisely, not depending one upon
another; but dependent only, in this point, upon God, the fountain of all wisdom
and knowledge. This is my belief.
So that, my friends, as I said before, I am not come among you to gather you to
my party; but that all men may become so inquisitive for themselves, that they
may be joined to God and Christ in their part. For there are, I am persuaded in
my experience, men that I have found, both in this country and in my own
country, (where all men are free to profess and believe whatever they please, as
to opinions of religion,) I say there are those among the various professors,
whom I can embrace as children of one great and universal Parent, in the truth as
it is in Jesus.
So that it cannot be, it would-be contrary to charity, that I should seem to be
bigoted to any party upon earth; but I want that all men should search and see for
themselves! "Draw nigh to God; and he will draw nigh unto you," (James 4:8) as
he did in the primitive ages to the primitive believers. He was known of the
patriarchs, he was known of the prophets, he was known of the apostles: they
knew that he was in them! They knew his power created all. things; they knew
He filled all things. "He is not far" (says the learned Paul) "from any of you; for
in him ye live, move, and have your being." (Acts 17:27-28.) But he perceived
the learned Athenians, who were exceedingly wise in their day; he perceived
that, when he passed by their altar, how dark they were in the most essential of
all sciences. "For," (says he) " perceive that in all things ye, are too superstitious;
for, as I passed by your altar, I saw this inscription upon it: 'To the Unknown
God,' and that God, whom ye ignorantly worship, declare I unto you." (Acts
17:23.) This was the business of the apostles, amongst both Jew and Gentile;
they were not ashamed to confess their opinion, yea, even in the Athenian courts
among the great philosophers. Yea, many philosophers, even before the coming
of Jesus Christ in the world, testified to the same divine principle, that I believe
would unite all men in the ground and bottom of one substantial, ever enduring
felicity. They declared, (we may read divers of them,) when they spoke of the
Divinity, that there was One that enlightened their minds to know good from
evil, and that inspired them to do things that were worthy of their dignity as men
and immortals. They frequently testified to that holy principle, which, after all, is
the ground-work of all religion, in every sort of people, even in idolatrous
nations. For Jesus Christ came not partially to enlighten one, and no other part:
He was "the Word that was in the beginning, that was with God, and that was
God;" (John 1:1-2, 14) and that was afterwards made flesh according to the will
of the Father, who could as easily, if he had seen meet, have sent him in that
body to every corner of the world, we may readily suppose; for all things are
easy to him, as the Creator of the world and all things that are therein. But I say
he came to enlighten the world with a greater degree of light than ever was
before -- to bring light and immortality more abundantly to life in the world. And
a great and especial favour I account it to be. And I believe, the more we are
acquainted with the Scriptures, the more we shall all be made to acknowledge,
that they area special favour of God to mankind; containing; in the simplicity of
their doctrine, the most deep and heavenly mysteries; sublime beyond all the
writings of any philosophers in the world, be they ever so great, or of any that
are called divines: yea, they are simply and virtually, in their doctrines, truly
sublime, beyond all the soaring opinions of men! I want the present generation;
therefore, to read for themselves. Search the Scriptures for yourselves. Let no
man come unto you, and say, "I have studied them for many years -- I have seen
them in many languages, and I can instruct you better than you can be otherwise
instructed;" for, depend upon it, they have some end to answer let them come
and say what they may.
Because the same eternal Spirit, that gave all the mysteries that ever were
revealed to mankind to the prophets, or the apostles, or any of the ministers
whatever, remains to be resorted to in this day, the same as in that day; and the
same eternal Spirit must open the Scriptures that gave them; for nothing inferior
to the power that gave the glorious and blessed doctrine of the New Testament
can reveal and open them to thy understanding and mine: not all the men of
science in the world, I am persuaded. For we see it really and truly fulfilled, the
Lord has confounded the wisdom of the wise, and brought to nought the
understanding of the prudent, (1 Corinthians 1:19) when they have meddled with
these things. One says, this is the true interpretation; and another, says, that is
the true interpretation; and another says, as it were, I am wiser than thou. Oh,
what confusion has happened amongst the poor professors of Christianity,
wherever this has been the case! Now here are some with the Scriptures in their
hands, and, indeed, there is one got over into my nation, where I live, that is
leading the people by the ear, with the Scripture in his hand, endeavouring to
prove things diametrically inconsistent with the very book that he holds
forth!(37) My friends, how is it? Or where shall we find truth? I see the people
are scattered exeeedingly by it. Some run for a season after one man, and they
say, "This is the man; and now (say they) I have found him, I never heard one
before like this man;" and in a few months (they being unstable as water,) they
are cast another way. And then another comes and says abundance of fine things,
who is very learned, and very elegant; and they say, "This man is come to this
place, we will go and hear him." Alas, alas! how this is descending from the
dignity in which we were created, and from the resource which God has granted.
For "God is light, and in him is no darkness at all; (1 John 1:5) "he is the light of
the world, and the life of men; the light that has enlightened, and will enlighten
every man and woman that cometh into the world." (John 1:9.) So that the
prophets, before the coming of Jesus Christ, could say in confidence, beholding
the glorious days in which we live, and which some of them desired to see, "For
many prophets and righteous men have desired to see one of these days which ye
see, but could not;" (Matthew 13:17) yet with an eye of faith they beheld it afar
off. "Abraham saw my day, (says Christ,) and rejoiced." (John 8:56.) Why, how
could Abraham see his day, but through the inshining of that glorious light,
which gave him to see the things which God, in the riches of his mercy and
wisdom was designing to do in the earth? This is the spirit of prophecy.
Well, my friends, have we all received a measure of this light? "If any man says
that he has not the spirit of Christ, then he is none of his. That which is to be
known of God is manifested in man,'' says the apostle. (Romans 8:9.)
How plain, how simple are these doctrines! Is it any wonder that the prophets
and the apostles, who were inspired of God, should speak in this manner of the
gospel day: "That we have no need that any man teach us -- that we have no need
that any man should say to his brother, or to his neighbour, know thou the Lord;
for all men shall know him, from the least to the greatest of them." (Jeremiah
31:34; also Hebrews 8:11.) For "I will write my law in their hearts, I will place it
in their inward parts; they shall be my people, and I will be their God."
(Jeremiah 31:33.)
Now this is the doctrine, my friends, which the apostles preached, and it is the
faith which we contend for We have no new doctrine to preach unto the world,
but the same that has passed the test of many ages; the same that the holy men of
God continued to declare both before and after the apostles, and that has been
confirmed throughout all the Scripture. This is the faith that the apostle spoke of,
when he made mention what faith it was that he contended for. He said, he had
no need to enquire "who shall ascend up into heaven, that is, to bring Christ
down from thence; or who shall descend into the depth, that is, to bring up
Christ again from the dead. The word is nigh thee, even in thy mouth, and in thy
heart; and this is the word of faith that we preach." (Romans 10:6-8.) And no
other word of faith can ever be preached, consistently with the gospel of Christ;
and this adhered to, my friends, would be sufficient to reconcile all the
contradictory differences that are in the world. They would be taught one and all
the same thing -- it would put an end to all evil censuring one of another: it
would put an end to all persecutions; to all prejudices one against another; to all
boasting one against another, as though I was more holy than thou - as if my
system was better than thine, and I was nearer the kingdom of heaven than thou
art - all being taught of this divine, eternal, all-sufficient WORD. The people
would speak the same language: this I am persuaded of. But many remain to be
in the state of some of the early professors, saying, "I am for Paul, I am for
Apollos, and I am for Cephas," and are not willing to be gathered to be of Christ;
for, as said the apostle, "Was Paul crucified for you? Is Christ divided? (1
Corinthians 1:10-13.) Can there be any divisions in his church? No, I conceive
not. There can be no rents and schisms; Christ and his church being united, they
are one in him and where they are one in him; a glorious and blessed unity will
subsist: for "one is your master, and all ye are brethren." (Matthew 23:8.) Then
there would be no contention for superiority in the church: no such thing -- it
would be impossible, for if any one of you would be the greatest of all, let him
become the servant of all. This would be the way to be great in the church of
Christ; for it remains to be the same now that it was in the days of Christ's flesh:
the way to be the greatest, is to be the most humble, to be the most virtuous, to
be full of love and charity towards our fellow-creatures and our fellow
probationers. I say, this is the only true way to seek dignity in the church. There
would be no aspiring after great places and employments in it. Though I have
charity to believe that even some who have been called dignitaries of the church,
(for indeed the Lord bears with many of our weaknesses and infirmities,) have
been zealous and honest contenders for the faith, as far as it pleased him to
enlighten them. But I am confident of this in my mind, that the day is hastening,
wherein there will be one Shepherd, and one sheep-fold, the whole world over;
for this the true nature of the gospel dispensation. But, alas! What does it appear
to be in this day? How different from the primitive state, when it was declared
that, "By this shall all men know that ye are my disciples, if ye have love, one for
another." (John 13:35.) Well, look over Christendom at this day: does the
Mahometan behold our light as it shines? When they take the Testament in their
own hands, they are as wise to discern as we are: they are men of the same
powers and posses the same faculties to compare things as we do. Well, what
would a honest Mahometan say? "Thou endeavourest to convert me to be a
Christian, but for what purpose? Are the Christians wiser? Are they-better? Are
they more virtuous than an honest Musselman? Give me an instance of it. Do
they love one another better than the Mahometans?"
Well, my friends, do not be afraid of this inquiry: it is the way to truth; it is the
way we must examine things; and, as I said before, it is a day of enquiry: let us
not be afraid of enquiry. Men have been afraid of bringing things to the test; but
I believe it will not be sufficient to think so long; and I invite you that are men of
freedom, of independent minds, search for the truth for yourselves. Let no man
lead you in those things which God is sufficient to direct and lead, you into
himself. He is the fountain of all wisdom and knowledge, and has given thee
powers and faculties to discern thy way, and to judge what he has called thee
into existence for; showing thee what thy business is in passing through the
present transient state of being, so that thou mayst inherit eternal life.
Oh Christendom! thou oughtest to be a light to enlighten the heathen, and a
glory, aye, the glory of God, to the ends of the earth! How they must look upon
us! For even the Mahometans, having the New Testament in their hands, how
must they stand amazed, when they come to compare these things with what our
great Leader said: "By this shall all men know that ye are my disciples, because
ye love one another." (John 13:35.) Are there any people more at discord? are
there any more at variance; either in a private or in a public national capacity?
Oh! How this has wounded me! Bear with me, my friends, I do not wish to hurt
any mind present, by any means whatever. If thou thinkest not as I think, thou
wilt not be judged by my conscience, but by the light thou hast received in
thyself. And if thine heart condemn thee not, then wilt thou have faith and hope
towards God, and I condemn thee not either; but while we are endeavouring to
seek after truth, do not let us be afraid of coming to the knowledge of it.
But, my friends, let us see whereabouts we are -- whether the foundation of God
stands where it used to be; whether we are really upon the same unchangeable
foundation upon which the apostles were? And if we are, then we may be in the
same glorious and holy confidence in which they were: we may rejoice with a
hope that will not fail us in the hour of death! That we shall receive a crown of
immortality, if we are building as they built, and if we are adhering to the same
ground of faith to which they adhered. Some may say, they have examined these
things. Well, it will not do us any hurt to examine them over and over again.
Truth is precious, and no matter how much time is spent in the investigation of
it; for, sure I am, if the gospel spirit had been continued in to this day, thousands
and tens of thousands that have fallen in the field of battle would not have died
in that way, and the carnage and devastation that has desolated so many parts of
Europe would have been prevented. Oh, the cry of the widows and the tender
orphans in the several countries of Europe! Ought this to have been? Or would it
ever have been if men had kept to the principle which taught them not only to
love their brethren, but to love their enemies; to do good to them that persecuted
them, and that despitefully used them; that so they might be the children of their
heavenly Father, who causeth the rain to descend, and the sun to shine, both
upon the just and the unjust? (Matthew 5:44.)
But some may say, "Do not talk of things impossible. Is it possible for a man to
be brought into such a condition, as not to revenge injuries and insults?" I
believe it is; and that it is the disposition that every Christian ought to be brought
into -- not to revenge injuries and insults, but to bear them with patience.
Some may here say, "What, wouldst thou have us to be cowards?" No; but heros
in the Lamb's army. And who is there that needs be ashamed to be in the Lamb's
army, to gain the victory? It would be a thousand times more magnanimous,
indeed, to put up with little injuries, one with another, than to resent them in
anger: it shows a low and little mind to do that: great minds are above it. And the
Christian sees a state exalted far beyond this; and that we are even called to it,
the very form of our prayer testifies: "If thou forgivest not those that trespass
against thee," (our blessed Lord said,) "neither will thy Father which is in heaven
forgive thee." These are solid and unshaken truths, that all the sophistry of men
will never be able to invalidate. -- "Forgive us our trespasses, as we forgive
them that trespass against us." (Matthew 6:12.) Who then can say this prayer,
and still continue in a spirit of revenge; and say to his brother, an eye for an eye,
and a tooth for a tooth: thou hast injured me, and I will injure thee? Well then,
those ought to be careful upon what terms they lay their salvation, for the Lord:
is here prescribing the very terms in his excellent prayer: "Forgive us our
trespasses, only as we forgive them that trespass against us:" this is the true
meaning of the prayer. No further prayest thou when thou usest the prayer given
by our blessed Lord himself. But, my friends, though, I do not want to enlarge a
great deal, I want to see the peaceable standard of righteousness, both in this
nation and in all the nations of the earth; and that the spirit of persecution and
destroying one another, might be entirely done away; by all being brought down
into the meek spirit of the Lord Jesus Christ; and being, in some measure, as he
was, when he was persecuted even to death on the cross. Oh how meekly he bore
it for our sake! And shall we not bear with one another? I trust all will confess
we ought so to do. He said, in the depth of his agony: "Father, forgive them."
(Luke 23:34.) Though he could have called down legions of angels to those
corrupt and wicked men; yet he said in meekness, (which I believe many have
partook of, in a measure, since his day,) "Father, forgive them, for they know not
what they do." And the next martyr, Stephen, when he was brought to the gates
of the city, and was stoned to death, he followed his Lord in the same
disposition: he kneeled down when in the midst of them, and said, "Lord, lay not
this sin to their charge." (Acts 7:60.) Having lifted up his eyes to heaven, and
petitioned his Saviour to receive his soul, he at last said: "Lord, lay not this sin to
their charge;" and so saying, he fell asleep, in the arms, no doubt, of his glorious
Lord and Master, whom he followed even to death.
Now, my friends, there is no new law, there is no new dispensation. Many of the
martyrs were of the same faith, which they had attained through God's mercy,
and the influence of his Spirit upon theirs, and the same disposition of mind
also; so that when they were led forth, in the day of persecution which the
church was persecuted with, Oh how meek did some of them deliver up their
souls to God, and their bodies into the hands of their wretched persecutors!
There were some hundreds of them fell a sacrifice, for their faith and belief in
God. How pious, how calm did they go out of the world! Not reviling because
they were reviled, by no means: not giving abuse for abuse, but, contrariwise,
blessing their persecutors. This was the condition of those, knowing (as the
apostle said) they were thereunto called, that they might also inherit a blessing.
Well, my friends, these are so many monuments of God's adorable mercy and
power; and the same God reigneth over all in this day; and he is able to support
us in the faith once delivered to the saints, as he was in that day; and I trust those
that are earnestly concerned to enquire after it will know it to their comfort,
without the aid or assistance of any man whatever. God is as sufficient for these
things now, as ever he was in all the generations that are past. It only wants
application of mind, serious, solemn meditation, and contemplation upon the
things of God; then all would know the truth, and abiding in it, they would all be
made preachers of righteousness in their several situations in the world. Aye,
one of those that were persecuted, when she was brought before her persecutors
to answer for her faith, was nevertheless furnished with that wisdom which
confounded the wisdom of the wise, who were amongst her persecutors, so that
they thought she had answered more wisely than them all. And a certain little
maid, when many were brought forth to the stake, was brought before her
persecutors; and they said to her: "what can you say, my little maid, for your
faith?" "Why," said she, "I am not able to contend for Christ; but I am able to do
more, I am able to suffer for Christ." Now, my friends, I am persuaded this
would be the condition of all of us, by inward, solid, reverent enquiry after it.
Then you would not be astonished to see people sit down in silence, either in
their own houses or in the assembly of God's people; so that God would
condescend to be with them, and enlighten their minds: for, "If any man lack
wisdom, let him ask of God, who giveth liberally, and upbraideth none." (James
1:5.) Oh may the God of all mercy, wisdom, and power, hasten this day; enlarge
the love of professors of Christianity one towards another, throw down all the
walls of opposition, which were built up in the day of departure from the
fountain of living water, and bring us again to drink at Shiloh's stream; that all
the heritage may drink at the fountain itself, and the world once more rejoice in
knowing him to reign and to rule over all, whose right it is, and ever will remain.