# A Beacon to the Society of Friends/Sermon V

SERMON V.
EXTRACT I.
Worship.
"None can worship him [the almighty Creator] till all these unruly passions, all these disturbances and troubles, that naturally attend men and women in their natural state, are all brought down into entire subjection to the divine will, and until there is a complete sense of his greatness, and of our nothingness.—And it is my earnest desire that we may individually labour after this stillness; for this is the travail that ought always to attend our minds when thus assembled together." pp. 106, 107.
To imagine that silence and stillness are essential to true worship, would be a great error. Our Lord Jesus Christ and his Apostles give no support to such a doctrine. Whatever advantage there may be in this mode of worship, we must remember that in the declaration, "The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth," our Lord neither prescribes nor intimates any particular mode.
What saith the Scripture?
Instead of waiting until the mind is freed from troubles, the sense of their burthen is the very ground of our Lord's invitation to come to him: for every ​sincere cry of the believing, yet tossed soul, is acceptable to God.
EXTRACT II.
On Quietism as the means of Redemption.
"What seemed at first to break in upon my mind was so complete, that it seemed as if it were all that need be said,—a being still, and entering into quiet and rest. The Jewish nation had an outward covenant,—but now what is the Christian to do? What is man that desires redemption from sin to do?—'Be still, and know that I am God: I will be exalted among the Heathen, I will be exalted in the earth.' So we must now not only be gathered together, but we must set to work in good earnest, and do what the Lord has furnished us with ability to do; and as he has given us the means to exercise, we ought to use all our mental powers to get our bodies quiet, under a consideration that we are now in the presence of the almighty and merciful God, who will distribute unto us according to our wants and necessities. We are to do all that we can, to be humble, and to show ourselves humble, by stilling our bodies, and keeping our minds clear of agitation and unprofitable thoughts." p. 117, 118.
"What is man that desires redemption from sin to do?—Be still," &c. Is this the Gospel of Christ, or is it another Gospel? It is indeed "not another" Gospel, but (said the Apostle) "There be some that trouble you, and would pervert the Gospel of Christ. But though we, or an Angel from heaven, preach any other Gospel unto you, than that which we have preached unto you, let him be accursed." Silence and stillness are valuable in their place; but where in ​Holy Writ does the Spirit teach Quietism, as the means of our redemption? Is there one single word from Christ or his Apostles, that supports the doctrine?
What did the disciples do while "tarrying at Jerusalem?" Did they labour to get their bodies and minds quiet, &c.? The Scripture informs us that they "continued with one accord in prayer and supplication," but it says nothing about their silence and stillness.
Will not unprofitable thoughts be best excluded, and the desire fulfilled, "My soul, wait thou upon God only, for my expectation is from him," when the heart is drawing near unto God, through faith in Christ Jesus?
See under Ser. II. Ex. 7; Ser. VI. Ex. 1; Ser. VII. Ex. 1 & 2.
EXTRACT III.
Prayer.
Some will get so into the popular current, that they will go to work the work of God, by the help and command of man. And I have known some say to a brother, pray! Now, what presumption! It is taking the seat of God immediately, and presuming to be God, and to be exalted above all that is called God, and worshipped. 'If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth," and not man. Should man undertake to do a single thing in God's work, without the command of God? If he does he is a fool.—My desire therefore is, that we may so sink down in this meeting, as to come to a right view of these things, and be delivered from any attempt arising from the contrivance of the creature, whether to promote religion, or any thing else, till we are convinced that it is from the will of our heavenly Father. We must feel his power; we must have an evidence of his light to shew us the way." pp. 114, 115.
The Bible teaches us that it is by the power of the Holy Spirit, that man is made willing and enabled to perform his duty to God and to himself; but if the reader will give his attention to the doctrine of our Lord and his Apostles, upon the all important subject of prayer, he will see how evidently the foregoing sentiments are in opposition to them. In the simple command of our Lord, we have not only a warrant for private prayer, but an imperative obligation to that duty; no preparation is enjoined, nor is any implied, but a sense of need and absolute impotence, on the one hand; and on the other, faith that God is able and willing to supply our wants, when we ask in the name of Christ. This sense of destitution, and every degree of living faith, are from the operation of the Holy Spirit upon the heart. And where are we told to wait for a further preparation?
Observe how the Apostle Paul, under the inspiration of the Holy Ghost, exhorts his fellow believers to pray for him and his co-workers, and for the success of their labours. It would be well for us to consider, how far we feel the obligation, to help true ministers of the
Observe how the Apostle expresses his confidence in the help of their Prayers.
And how the Apostles, speaking by the Spirit, exhort to the duty in a more general way.
The Apostle declares how constantly the believers are remembered by himself and his co-workers, in their prayers.
Observe how the Holy Spirit encourages to the duty of prayer, assuring us that Prayer ascends to God.
And observe the great encouragement held out by our Lord Jesus Christ, to persevering Prayer in Faith.
Some directions by the Lord Jesus, with regard to the duty of Prayer.
In conclusion, we would advert to the following important passage,—"Likewise the Spirit also helpeth our infirmities: for we know not what to pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God." Rom. viii. 26 and 27.
This passage has been much misunderstood,—it has even been converted into a stumbling block, and kept many from the threshold of the closet,—But how animating is it to the humble believer, who, cast down at times with the feeling that he is destitute of the spirit of prayer,—knowing not what to pray for as he ought, and even without a right sense of his spiritual want, that he is thus encouraged to persevere in presenting himself before God, resting on the assurance that the
But if we accept not the direction of our Lord, as a warrant for prayer, Luke, xi. 5-13, and put not ourselves in the way to receive the help of the Spirit, must we not remain in dryness and darkness?
It is to be expected that Satan will offer every suggestion, and strive to keep us from so great a blessing as communion with God in prayer; and experienced Christians often find, to their deep humiliation, the remains of their natural aversion to this duty, and feel the need of guarding against it, by constantly approaching the throne of grace to obtain the help of the Spirit, and the knowledge of what to pray for.
We would by no means discourage the frequent aspirations of the soul towards God, of which the awakened mind is susceptible. On the contrary, we believe private prayer will induce these aspirations. But we would affectionately guard every one against the idea, that he may neglect private prayer, and trust his intercourse with God to occasional aspirations; because they will by this means become faint, and less frequent; and perhaps by almost imperceptible degrees, die away altogether.
EXTRACT IV.
On the use of a form of Prayer.
"We may learn a form of prayer, and it may be very good in the expression of words, and at the same time our hearts be filled with vain thoughts; and the creature may be excited to put this form into execution, by proposing to pray, while it is a mere outward thing. What an affront this to the majesty of Heaven! To pray by a form of words! It is a great affront to the majesty of Heaven!" p. 119.
EXTRACT V.
On the name of Jesus. True ministers preach the Gospel.
"The name of Jesus is nothing but the power of God, and the wisdom of God. And that it is so, we find from abundance of testimonies in the Inspired Writings: but the translators were not inspired men, for they declared against inspiration. Here then, as we have been told, we must come to a revelation in our hearts, to assure us what is right or wrong; and the Scriptures in their fullest extent, can go no farther than to recommend us to God, the one thing needful. And no true minister ever attempted any further, than to recommend to this light and spirit of God. It was the ultimatum of Jesus Christ in his outward manifestation." pp. 131, 132.
"The name of Jesus is nothing but the power," &c. This assertion is wholly unwarranted, and is made in order to support the dangerous error, that the inward light is the primary rule of faith and practice; and to get rid of the incarnation and atonement of the Son of God;—for Hicksism sets itself above the authority of the Holy Spirit in his revelation by the Scriptures.
Cruden, shows that the word name, as applied to Christ, is used in Scripture in various senses. It signifies his deity and perfections, that which he really is, and is in the Scriptures acknowledged to be.
"His name shall be called Wonderful, The mighty God." Isa. ix. 6;—that is, he is wonderful, he is the mighty God.
"Behold a virgin shall be with child, and shall bring forth a son, and his name shall be called Emmanuel: which being interpreted is, God with us." Matt. i. 23.—that is, he who is prophesied of, is, God with us.
Many of the phrases in Scripture, are adapted to the usages and common sense of mankind; and the consideration of such usages, may often help us to ascertain the meaning of words. When we apply for a favour to any one in the name of his friend, the name implies a permission to avail ourselves of the friendship existing between the parties, as a claim on the favor of him to whom we apply. Here name is a ​symbol of friendship. When a person is arrested in the king's name, name is a symbol of power and authority. Is not the name of Jesus used in both these senses also, in Scripture?
"Whatsoever ye shall ask the Father in my name, he will give it you." Jno. xvi. 23.
"In the name of Jesus Christ of Nazareth, rise up and walk." Acts, iii. 6.
"No true minister ever attempted any further than to recommend to this light and Spirit of God."
What saith the Scripture?
Did the Apostle tell the Corinthians they must come to a revelation in their own hearts? Did he direct the ​people to a light within themselves? Did he tell them to "gather into stillness,"—to "wait for the heavenly Pilot,"—to be very careful not to rely too much on an outward sacrifice? Nothing like it. It is unquestionably necessary in the ministry of the Gospel, that the offices of the Holy Spirit, as well as the offices of Christ, as they are revealed in the Scripture, should be brought into view. True ministers "preach the word," they are "ministers of the word," i.e. bearers or declarers of the message,—See Acts, xiii. 32,—and their desire should be to set forth that word of life and salvation in all its comprehensiveness.
EXTRACT VI.
Order itself no sufficient Bond.
"If we keep to the order established, and which we believe to have been set up under the guidance of truth, we shall never be broken to pieces, we shall always be united." p. 133.
What reason has any man to suppose, that order established by a body of people, can keep them together acceptably to God, unless the bond of their union consists in the acknowledgment of the Holy Scriptures,—the attested revelation of the Spirit, as the rule of their faith and practice? We see infidelity itself lays claim to the guidance of truth: by what means then are unjust claims to be set aside, and false pretensions to be exposed, if the Scriptures be not the ultimate standard of doctrine, on the truth and authority whereof we confidently rely?
* ↑ Contrivance of the creature—see under Ser. VI. Ex. 1.
* ↑ "Come to a revelation in our own hearts."—See under Ser. II. Ex. 3; Ser. IV. Ex. 1, 4.
* ↑ See under Ser. II. Ex. 6.—"It was the ultimatum, &c."