on men. The first was observed for more than four years, and the last for more than ten years. During this time many members were added to the Society, who, for various reasons, considered these institutions as not required of God, nor necessary in themselves; and therefore in the formation of the present constitution they were omitted. In June, 1803, the Society determined that the writer be ordained as a regular Minister; and he was ordained accordingly on the 18th of July in that year. In the spring of 1810 he received an invita. tion to settle in Boston, as the colleague of the Rev. John Murray; and it resulted in his acceptance of that invitation. Previous to his departure, he delivered the following address, which it is deemed proper to insert, as showing his motives in making the change.

To the Society of United Christian Friends, and the Members of the Congregation who with them worship in Magazine-street.

BELOVED FRIENDS AND BRETHREN,

When I address you with this double epithet, I hope it will not be considered as an invidious distinction of character; for the spirit of friendship is the strongest tie of brotherhood.

Your speaker believes, that the circumstances of the moment make it necessary for him to present you with a brief, but comprehensive view of the origin and progress of this worshipping assembly.

About fourteen years since, three persons were dri. ven from the Methodist Society by the disgraceful threat of expulsion; and the only reason given to justify this severity was, that these men confessed a hope that God,

the great Parent of mankind, would finally bring the very. last even of his prodigal children to the enjoyment of the riches and glory of their Father's house.

Thus excluded from one religious community, and believing that their hope would prevent their cordial reception into any other, they felt it a duty to associate together, and to worship God alone.

Others of the same Society, finding themselves in a like predicament, joined with these, and they united in forming those regulations which should afterwards govern their social and public worship.

The Society soon increased, so that a house for their accommodation as a worshipping assembly became necessary, and was procured at their private individual

expense.

In the process of time, inconveniences appeared to arise from their not being known as a corporate body. The benign spirit of the law of the state of New-York for the incorporation of religious societies, pointed out the remedy, and they became a body corporate, by the title of The Society of United Christian Friends. Here let it be observed, that the principles both of law and equity forbad that any but members of the Society should be known in this incorporation; for no one had contributed, either directly or indirectly, to its support; pride, or a mistaken idea of independence, had hitherto prevented the reception of any external aid.

When the house in which you now worship was for sale, various reasons appeared to make it desirable to procure it; but the magnitude of the subject made a public subscription indispensable. Something was procured in this way; the members of the Society were

as liberal as their means would allow, and the purchase was made. The interest of that part of the purchase money which was still unpaid, together with the inci. dental expenses of the house, made it necessary to rent the pews; hence arises a distinction which is known to exist between those who, as pew-holders, are members of the Congregation only, and those who are members of the incorporated Society; a distinction, which can be considered as arising only from the incorporation having taken place at a time, when the Society alone bore the whole expense of worship, and the law, of course, could recognise them only.

Totally to do away this distinction would now require a special law of the state; but perhaps this is not desirable for it is believed, that those who have evinced their attachment to the doctrine of God their Saviour, by their stated attendance in this place of worship, have always found the Society ready, with open arms, to receive them as brethren in the Lord.

A distinguishing feature in the organization of the Society was a plurality of public speakers, who undertook their labours without the least idea of pecuniary reward. While a plurality of speakers existed, the labour was comparatively light, and when at one time it consisted of five persons, it could scarcely be considered as a labour; but when, from various circumstances, the number was reduced to two, and the speakers found themselves before a large audience, it became a labour; but the burthen was borne with pleasure. At this time it was judged expedient, that one should be set apart, who should devote his whole time and talents to the defence of this truth, that God is the Saviour of all

men, and specially of them that believe. And as this would necessarily prevent him from attending to the secular employment, by which he had hitherto supported himself and his family, it was provided that this support should be furnished to him by those for whose profit and pleasure he thus laboured; and the person who has since officiated as Elder of the Society, was publicly acknowledged as the ordained minister of God.

We pass by the circumstances which immediately ensued, as unnecessary to our present purpose, and beg leave to state the sentiments, which your Elder has uniformly maintained on the subject of an established ministry. And first, that in the technical language of the schools, to educate a young man for the ministry, and to bring him forward in that character, merely that he may obtain by it a support, is to lay him under the temptation to advocate as truth what he knows to be false, or, at least, to pass by in silence those parts of the system which he has nominally espoused, because he does not know them to be true. But that when a conviction of the truth exists in the mind, and the providence of God draws him forth to testify in its defence, if his whole time is engaged therein, and he is thereby prevented from having recourse to the ordinary means of support, reason and religion both say, that it is a duty enjoined on those who unite with him in religious sentiment, and among whom he labours, to render that support to him. (Mat. x. 9, 10.) On this subject the Saviour speaks in these words: "Provide neither gold, nor silver, nor brass, in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat."

We have a right to judge of the sincerity of a man's professions, by the degree of correspondence which his actions bear to them. By this rule your speaker is willing to be judged, and by it to stand or fall. The most distinguished profession which he has made, has been, that pecuniary reward was not his object; that in testifying for the truth he discharged a duty, and found a great reward. Look, then, at his conduct in the recent circumstances which have led to his acceptance of the invitation from Boston, and say, has he been inconsistent with himself; or wanting in affection towards you?

On receiving the first letter desiring him to pay the Society there a visit, but at the same time avowing the probability of a call to a permanent residence, he put it it into the hands of a man, whom he has the happiness to call both a Friend and a Christian, and offered to sign any letter he would write as an answer, provided it did not contain any thing evidently absurd, (a thing not to be supposed.) This was declined. Perhaps the question was improper. And this circumstance is now stated, only to show, that from the beginning he has been desirous to submit to others the determination of this important question, rather than take it upon himself. During his absence at Boston, the circumstances, under which he went, were well known to those who worship here; and after his return, when he received an invitation to settle there, he published it from the pulpit here. In private intercourse he sought the advice of those who, he supposed, would most impartially weigh the merits of the case. But from these the usual answer was, this is a case in which no one can advise