whom I could more feelingly unite in the flowings forth of the Holy Spirit, both in testimony and in prayer. His visit to our late Yearly Meeting has left on many of our spirits thankfulness and gratitude of heart to the great Head of the Church, for sending us the full cloud, and causing it to come down upon us as the rain, and distil as the dew-as the small rain upon the tender herb, and as the showers upon the grass; because 'he published the name of the Lord, ascribing greatness unto our God.' I have not the smallest doubt of hisbeing perfectly sound in the gospel of our holy Redeemer, but his capacious mind takes such an extensive range that an ordinary mind cannot follow him. The doctrine of the resurrection is very precious to me, and I believe in it according to the scripture. I very much unite with -'s view of the scripture having a literal as well as spiritual meaning, and rightly to understand them is a great attainment; there certainly is nothing that can unfold them to us but the Key of David. I believe the Lord will give each soul a body, such as pleases him, and when it pleases him, and there think best to leave it. It is true comfort to hear of the devotedness of our beloved to the greatest of all causes, the spreading of the peacable kingdom of our blessed and holy Redeemer. My mind is often drawn into near and feeling sympathy with the messengers of the glad tidings of the everlasting gospel to a guilty world, desiring their encouragement, under the comforting assurance, that although they have gone forth weeping, they shall come again with rejoicing, bringing their sheaves with them."

To

Guilford Co., N. C. Fourth Mo. 9th, 1840.-"The recollection of the pleasant hours and precious opportunities we have been partakers of, together with our mutually beloved friends J. and H. C. B., appears to be indelibly engraven on my mind; hours wherein the heavenly dews distilled upon us, and we experienced a drinking into the same spirit, a partaking of the waters of that river that maketh glad the whole heritage of God. These were indeed times of refreshment from the presence of the Lord, to prepare the poor tried mind for future necessary baptisms, to make the immortal spirit meet for the mansion in the house not made with hands, eternal in the Heavens. I was taken the last of Tenth month, with what the doctors call a congestive state of the body, the blood not circulating properly, which occasioned great numbmy limbs, so that all present thought I would die, but I did not think the time was come. I felt exceedingly sweet and comfortable, so that I could not forbear praising the Lord; and through his mercy I revived so much, that on First-day I went to New Garden, and was taken into a chamber in the school-house, where I remained throughout the Yearly Meeting, full of love to everybody; hundreds of people came

ness in

in to see me, and many of them left the chamber with tears streaming from their eyes. Dear Stephen Grellet and John Elliott could tell thee more than I can write; they were very acceptably with us. My limbs still feel numb, and I know not what may be the issue, but desire to be wholly resigned to the will of my Heavenly Father in all things, and to be enabled to give him thanks for all his dispensations to me. I know it is of his unmerited mercy that I am in the land of the living. Thy soothing expres sions were truly grateful to my feelings, when thou sayest 'I do assuredly believe that the God of all true consolation is near to help and sustain thee; bidding thee lean upon his staff of love and power, and causing thee to rest at seasons beside the still waters of life.' This was strikingly my happy experience for some weeks after the first attack-all still and quiet; and, as Samuel Bownas says, the presence of my Heavenly Father was with me night and day; my heart was full of love! There were times of great pressure about my heart, and difficulty of breathing, so that it seemed as if I could not live a moment, and there appeared to be nothing in the way. The calmness and sweetness I then felt could not be expressed; but He who knoweth best what is best for us, in His inscrutable wisdom saw meet to change the scene from this state of joy and consolation to one inexpressibly awful. He set all my sins in order before me, from the days of my youth until that time; and, blessed be his holy name, he showed me the deceit, corruption, and vileness of my own heart, and how the pure seed of life is borne down under the wickedness of the world, as a cart laden with sheaves. There were days and nights in which it appeared to me as if I felt the awful situation of those poor souls that are separated from the divine harmony, placed on the left hand, going away into everlasting punishment; and I scarcely dared to hope but that I must be one of the number. It seemed as if I could almost hear the dreadful sound, 'Go ye cursed.' When there was nobody in the room, and in the night, I was on my knees with my mouth on the floor, in prayer and supplication; but the earth was like iron, and the heavens were like brass, there seemed to be no entrance; and I felt like Jonah did, when he cried, Thou hast cast me into the deep, in the midst of the seas, and the floods compass me about, all thy billows and thy waves pass over me.' Then I said, I am cast out of thy sight. yet will I look again toward thy holy temple. I went down to the bottom of the mountains, the earth with her bars was about me forever;' and I could say with Job, I went forward, but he was not there, and backward, but I could not perceive him.'-The all-important subject of the blessed Pattern was almost incessantly before me, his agony on the cross, and his solemn cry, My God, my God, why hast thou forsaken me," sounding in my ears: and I believe I never be

From what is here premised, the truth of which has been and still is confirmed in the blessed experience of many, we confidently infer, that those who, when they partake of their bodily sustenance, first wait to be favored with a discernment and taste of that "heavenly bread" (so fully adapted to the nature and nourishment of immortal souls) do more strictly comply with the injunction of our Lord-" as oft as ye do this, do it in remembrance of me "-than any who commemorate His death at distant set-times, and on particular occasions only, even though some of these may not mistake the sign for the thing signified; and many others did not abuse it, as it is sorrowfully evident they do, by prostituting it to the purposes of covetousness, pride and ambition, and making it a mere stepping-stone to worldly preferment.

But further; to us it convincingly appears, from the general tenor of the Scriptures and reason of things, that, not only the dispensations of the law and prophets, but all dispensations whatever, the duties of which are performable in our own will and time, were fully abrogated by the outward ministry of Christ, that his followers might be released from the obligation they were under to such as had been of divine appointment; and that thenceforward they might rely solely on Him for "wisdom and righteousness, sanctification and redemption."

Accordingly, when he had submitted to the baptism of John, saying, "Thus it becometh us to fulfil all righteousness, and straightway came up out of the water," the Spirit descended upon Him like a dove, and the voice from heaven said, "This is my beloved Son, in whom I am well pleased." (Matt. 3: 16, 17.)

In like manner, the dispensation of the law and the prophets was fulfilled on the mount, when Moses and Elias, their representatives, after appearing and conversing with Christ, passed away, and the attention of the witnesses was directed to Him alone, by the same voice, saying, "This is my beloved son, in whom I am well pleased; hear ye him."

I have already observed that the typical supper (emphatically styled the Lord's Passover) pointed to the sacrifice of himself. This was, therefore, fulfilled on the cross, when, it is worthy of note! the awfulness of the scene co-operating with the witness for God in the mind of the centurion (who seems to have conducted the crucifixion) extorted from him a confession, like a resonance from the earth, of the heavenly attestations before recited-Truly this man was the son of God." (Mark 15: 39.)

To us, then, those rituals appear to have been done away, and therefore, not belonging to the gospel dispensation, cannot be obligatory on the real subjects of Christ's kingdom, which, as it is spiritual, it is vain to hope can be promoted by any outward forms, or by any person who is not governed by His Spirit, "for if any man have not

the Spirit of Christ he is none of his," and especially by such who, though they assume the character of his ministers, are so far from having commissions from Him, as boldly to assert that the immediate revelation of His will to His church has given place to an authority derived from the apostles, either through channels manifestly corrupt, or from human ordination.

One of the least exceptionable adherents to the rites in question, and whose general sentiments are worthy of serious regard, observes, "that a believer, in order to his obtaining a full interest in Christ, must deny and renounce himself, and simply and entirely rely on Christ for righteousness and salvation, for that men's duties keep almost as many from Him as their sins do; that a true believer throws away not only the rags, but the robes of his own righteousness, and is at a parting point with all outward interests and concerns for Christ's sake. Nothing but an infinite, eternal, unchangeable Godhead, being a foundation strong enough for faith to build upon. Be sure (says he) that you choose Christ singly and alone, and that you do not attempt to join somewhat of your own with Him. For the union which Christ takes believers into with Himself is far beyond all shadows and representations."

If this be sound doctrine, how will any one who can subscribe to it dare attempt to unehristian those who, in refraining from every thing into which they are not led by the spirit of Christ, consider the blessing they aspire after as his free gift, and no way purchasable by any act which they in their own will and time can possibly perform.

The apostle aptly compares the law to a husband, "unto whom his wife is bound as long as he liveth; but if he be dead, she is freed from the law of her husband. So then, (says he) if while her husband liveth she be married to another man, she shall be called an adulteress; but if her husband be dead, she is freed from that law and is no adulteress, though she marry another." (Rom. 7: 2.) "Wherefore, my brethren, ye are also dead to the law by the body of Christ that ye should be married to another, even to Him who is raised from the dead, that we should bring forth fruit unto God." (Rom. 7:4.)

This, to my apprehension, is a clear illustra tion of the subject we are upon; showing that our dependence on the works of the law must be entirely destroyed, before the union of the soul with its Saviour can be completed. Till then its attention and dependence will be divided; and hence, the same apostle further teaches us that, though a man may come to Christ (the quickening spirit,) if he afterwards relies on the works of the law, he must have so far fallen from grace, and Christ have become of no effect to Him. (Gal. 5.)

Now, what the difference is between the works of the law, "which could not make the comers

thereunto perfect," and other rites equally performable by the will of man, I desire the advocates for water baptism and the outward supper may seriously ponder.

As to the doctrine of perfection, or freedom from sin, attainable in this life, it being founded on the plain precept of Christ, "Be ye perfect as your Father which is in heaven is perfect;" we simply receive it as we find it recorded, not daring to insinuate that He has required an impossibility of his followers, or is unable to answer the end of his coming, which the Scriptures say was "that He might put an end to sin, finish transgression, and in the room thereof bring in everlasting righteousness," which surely is a perfect work!

It has been common with those who wish to lessen the force of this divine precept, as the mark of our high calling, to construe our implicit assent to it into an assumption that we have all individually reached it. But this is a mere illusion, and if our belief in it as a possible attainment be objected to as an error, the apostles (as well as many others, not under our name, since their day) must be implicated in the charge. That the apostles both inculcated it as a doctrine, and spoke of it as a state actually arrived at by some, the following scriptures, among many others, clearly show:

"For the law made nothing perfect, yet the bringing in a better hope did, by the which we draw nigh unto God." (Hebrew 7: 19)

"This we wish, even your perfection." (2d Cor. 13:9.)

"Leaving the principles of the doctrine of Christ, let us go on unto perfection; and this we will do if God permit." (Heb. 6:1-3.)

"He is able to save them to the uttermost that come unto God by Him; seeing He ever liveth to make intercession for them." (Heb. 7: 25.) "God make you perfect in every good work." (Heb. 13: 20.)

"Let patience have its perfect work, that ye may be perfect and entire, wanting nothing." (James 1: 4.)

"But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered awhile, make you perfect, stablish, strengthen and settle you."(1 Peter 5: 10.) "If any offend not in word, the same is perfect." (James 3: 2.)

That this was the great end of the apostle's labors, of universal concernment, and by him deemed attainable, further appears, (Col. 1: 28,) where speaking of "Christ within, the hope of glory," he says, "whom we preach, warning every man and teaching every man, in all wisdom; that we may present every man perfect in Christ Jesus;" "that we may stand perfect and complete in the will of God."

"Let us, therefore, as many as be perfect, be thus minded." (Philip. 3: 15.)

"Ye are come unto mount Zion and unto the

city of the living God," &c., "and to the spirits of just men made perfect," &c. (Heb. 12: 22, 23.) "We speak wisdom among them that are perfect." (1 Cor. 2: 6.)

These testimonies are strictly answerable to that memorable prayer which our ever blessed Lord put up for his disciples, and for those who should believe on him through their word. "That they all may be one, as thou, Father, art in me and I in thee, that they also may be one in us! that the world may believe that thou hast sent me." "I in them and thou in me, that they may be made perfect in one!" (John 17: 21, 23.)

This, then, being the end of Christ's coming, both outwardly and in his spiritual appearance, it will be in vain for any, on any pretence whatever, to plead a necessity for continuing in sin; and it is more especially absurd and presumptuous for such who stand in the character of his ministers, to teach sinners that their entire rescue from the power of Satan and bondage of corruption ought not to be expected in this life. For such a persuasion, if admitted, cannot but weaken the operation of faith in their minds, as well as dishonor its holy Author by representing Him, after all that he has done and suffered for us, as either unable or unwilling to effect his own declared purpose. "Whatsoever (said his experienced servant) is born of God overcometh the world; and this is the victory that overcometh the world-even our faith." (1 John 5: 4.).

With respect to the part which we believe women to have in the ministry of the gospel, and for which saith he finds no authority,

(meaning, I suppose, in the Scriptures,) I ask if the prophecy of Joel did not warrant an expectation that thus it would be in gospel times; and if the words of the apostle Peter do not show that he believed that prophecy to be fulfilled? The expressions of Joel, speaking in the name of the Lord, are: "And it shall come to pass afterward, that I will pour out my spirit upon all flesh, and your sons and your daughters shall prophecy; and also upon the servants, and upon the hand-maids, in those days, will I pour out my spirit." (Joel 2: 28, 29.)

Let this be compared with Acts, ch. 2: 16, 18, and then judge if they be not exact counterparts of each other. Consider, too, if such an indiscriminate effect of divine power is not clearly implied in this testimony of Paul: "As many of you as have been baptized into Christ, have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ," (Gal. 3: 27, 28,) as though he had said, no condition or circumstance whatever, in this life, will in that day exempt those who submit to the effectal baptism of Christ, from obedience to his commandments.

In fine, the law or covenant of works is quite

a distinct dispensation from that of the gospel; and the difference can never be rightly understood, but as we recede from the former and become interested and established in the latter, of which the Lord of life and glory, who hath opened the way to victory for us, is the sole administrator. It is He who must baptize us with his own spiritual baptism, if we are ever thoroughly cleansed from the defilements of sin. It is He who, knocking at the door of our hearts, must be admitted there, if we ever substantially know what it is "to sup with Him and He with us.' It is he who must choose, ordain, qualify and endue with power from on high, all who preach the gospel and effectually profit the people. For he is the Alpha and Omega of his church, the dispenser and disposer of all its gifts; and those works only which he doth in us and by us acceptably praise him! Unto him, therefore, whose the kingdom is, be the power and the glory, rendered and ascribed, through the eternal Spirit, now and evermore.

MEMOIR OF JONATHAN HUTCHINSON. (Concluded from page 427.)

In the early part of the second month, 1835, he was taken alarmingly ill whilst on a visit to one of his sons; and for several days there appeared to himself and those about him, but little prospect of his recovery. Throughout the whole of his illness, during which his sufferings were at times very severe, he was mercifully preserved in great patience and resignation to the divine will. To a friend who visited him he remarked, "when the world is receding from us, and eternity opening to our view, how precious it is to have an interest in a Redeemer! how delightful it is to know him to be our Redeemer, our Mediator, our Advocate with the Father, and above all our Saviour!"

As the prospect of a separation from his friends increased, he was very anxious to bear his testimony to the reality and efficacy of the immediate visitations of the spirit of truth, of the operations of which he gave some remarkable instances in his own experience.

After a few weeks, he so far recovered as to be able to return home, where his health and strength gradually improved. The evening before his death he spent very cheerfully with his family, and retired to rest as well as usual. About two in the morning he was seized with violent pain in the chest, which continued with but little intermission for about an hour. During this time he was perfectly sensible and at times supplicated for ease. This was mercifully granted about three, and after a few minutes of peaceful tranquillity, he gently ceased to breathe on the first of Fourth month, 1835, in the seventy-sixth

the heavenly Zion, who was more acutely and more constantly alive to his own demerits. He used to tell me that this was a point on which his many afflictions peculiarly led him to dwell. 'Never mind,' would he say, 'I am fully aware that whatever it befalls me to suffer, I deserve it; and that whatsoever of comfort and happiness is cast into my cup of mixture, it is all of unmerited kindness and mercy.' He knew much of the depth of the fall of man, and of the extent and awfulness of his ruin by nature; and just in proportion to his visions and feelings on this subject, was his estimate of the infinite value of Jesus, Immanuel, the Saviour of mankind.

"It was at an early period of our acquaintance that we were companions on the committee of the Yearly Meeting appointed to try the appeal of the late Thomas Foster, who had been disowned for holding and propagating Unitarian sentiments. After the Committee had come to the conclusion to confirm the disownment, and had settled down into deep and solemn silence, it was Jonathan Hutchinson who broke that silence in the following expressions: 'I know not how my brethren may be affected, but I heartily rejoice in the decision of the Committee; for as it regards myself I can indeed say with truth, that without Christ I should of all men be most miserable.' These words indicated the constant tenor of his mind on the subject of religion; and, whilst he never let down the standard of practical piety, and ever pleaded for that divine influence which can alone prepare us for heaven, he was anxious that in the declarations and writings of his friends, the door should be left fully open for the poor penitent who, even at the eleventh hour, even in his latest extremity, like the thief on the cross, should turn with all his heart, and in simple faith, to Him in whom dwells all the fulness of saving righteousness and forgiving mercy.

"He was humble in a larger and deeper sense of the expression than is often the case even with experienced Christians, and looked back with many tears and sometimes conflict of spirit to the wanderings of his early days. He presented a remarkable example of that silent growth of grace, of that gradual deepening of the root and unfolding of the precious plant above, which is sometimes effected by virtue of the dews and rains of heaven with very little of human instrumentality, the advancing process being little perceptible from day to day to the beholders, much less to the individual who is growing, but nevertheless real; 'first the blade, then the then the full corn in the ear.'

ear,

"He was a person of far too good sense to attempt an escape from his true sphere of life, or to neglect the business by which he maintained his family. He was a skilful, practical farmer, exceeded I believe by none of his neighbors in such matters; yet he was very far superior to the generality of persons in point of intellectual cultivation. He read much and variously, and thought