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Now if we attend to this principle, we shall not be at a loss for systems in and by which to worship the Father of our Lord Jesus Christ. And what is worship? Is it merely to preach, pray, and sing? No, verily. There is no worship in these things; unless, they be in obedience to the immediate requirements of the divinity. I know of no man, nor body of men, whether synod, presbytery, or convention, that are able, or who have power to ordain one single solitary minister of the gospel of Christ. And those who receive such appointments, and emoluments from men, are not preaching the gospel of Christ, but it is another gospel. It stands in an outward observance of rituals and performances, which have no power in regulating the passions, or crucifying the lusts; but which indulge pride, ambition, and a variety of other feelings, in which we can never work the righteousness of God. And what does this preaching teach? Merely to support the systems which individuals have adopted; and not to direct the people to the “minister of the sanctuary, and of the true tabernacle which God has pitched, and not man, but to these regulated ordinances, rituals, systems, and ministers, which give not acceptance in the sight of God. They are seeking the honour of men, and they have their reward.

But when we are brought under this divine and regulating influence, every act will be an act of worship, because it will be calculated to bring “ glory to God in the highest, and on earth peace, good will toward men.” Here we shall learn to fulfil the injunction of Christ, “What I say unto you, I say unto all, watch.” This divine love in which he lived, and in which all his miracles were performed, operating in us, in the most trying circumstances we can adopt the language, “thy will, and not mine be done.” And whenever a disposition is raised in us, to crave of our heavenly Father, “if it be thy will, remove this cup from me,” it will centre in this, “not as I will, but as thou wilt.” Here is another victory gained over the power of evil and recrimination,—that spirit which repels force by force, and attacks enemies with their own weapons. Here the glorious gospel is found triumphant; and though our bodies have been slain by the hands of men, as the body of Jesus was, yet assuredly being under this influence, we shall rise superior to all the powers of corruption, as he rose again the third day, and which is beautifully typical of the resurrection which we may experience, when we have fallen by the power of evil.

And as we attend to this spirit, we shall be

enabled to offer up worship, holy and acceptable to God, through the operation of the same divine power and principle, which is a manifestation of God in your flesh. And all our performances being under the influence of the divine spirit, it would cause unrighteousness to vanish from the earth, wars would cease, every evil would be overcome of good—the angels of God casting out all our enemies. Thus, “the wilderness would become an Eden, and our desert like the garden of the Lord; joy and gladness would be heard therein, thanksgiving and the voice of melody."

All the systematized works of man, never can advance this work one step. If we ever have pure religion, and undefiled before God, it must be by attending to the operation of his power in our own spirits, thus enabling us to overcome every thing of a corruptible nature, and to know a passing from death unto life, because we have loved the brethren.

Now with respect to watery baptism, it has passed away, together with all the relics of the former dispensation, forever. They are not at all adapted unto this, which is wholly spiritual. The baptism of the Holy Ghost has most assuredly superseded the necessity of baptism with water. For if the inside of the cup and platter,

or of the principles, affections, and dispositions, from which ouractions proceed, become cleansed, the outside will necessarily become clean. For throughout the creation, like produces like. And if our dispositions are of a heavenly character, they will produce actions of the same character. And I apprehend, if we place our dependence in outward ordinances, we deny the coming of Christ in the flesh, and bring ourselves under the baptism of John; and we are returning to types and figures, rites and ceremonies.

Neither need we go to bread and wine, as typical of that nourishment which we receive through the body and blood of Christ; because the substance itself is come, and its power is experimentally known, even that power which is the resurrection and the life. And when we know the life of Christ, this operative principle, which is a governing principle—and when the life of Christ is predominant in our souls, when this circulating medium is spread over the whole system, it gives life, power, and vitality to the whole soul; and here we are nourished and raised up to magnify the name of God. And from this operation, faith itself proceeds. “By grace are ye saved through faith; and that not of yourselves; it is the gift of God.” Faith, and mere belief, are essentially different and distinct. We

may believe many things which are not essential to constitute us christians; for the devils believe and tremble, but they remain devils still. There is no regenerating influence in this belief; but when we come daily to attend to the principle which reproves for evil-and not what man may have constituted a reproof for evil-when we attend to these admonitions, we shall in due time become partakers of a cup of consolation, which the divine power gives us; and we shall increase our experience, and as we increase, our faith becomes more sound. And there can be no faith without works—there can be no living faith without works. I want us all, therefore, to come to an examination, whether our faith is a mere belief imbibed by education, forged and fostered by prejudice, which have led to the adoption of these systems; or whether it has been produced by the immediate operation of God upon our spirits.

And it is our obedience or disobedience whicha constitutes the true ground of election and reprobation. It is absurd, and, I had almost said, blasphemous, to suppose that God has fore-ordained any of the workmanship of his hands to eternal misery, when he declared in the beginning, and which remains to be a truth, that all his workmanship was good. But there are many

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