Chapter V: Front Matter (5)

72. But waving the things that are past: which of you now convinceth us of sin? Which of you (I here more especially appeal to my brethren, the clergy) can personally convict us of any ungodliness or unholiness of conversation? Ye know in your own hearts, (all that are candid men, all that are not utterly blinded with prejudice) that we _labour to have a conscience void of offence both toward God and toward man_. Brethren, I would to God that in this ye were even as we. But indeed (with grief I speak it) ye are not. There are among yourselves ungodly and unholy men; openly, undeniably such: drunkards, gluttons, returners of evil for evil, liars, swearers, prophaners of the day of the Lord. Proof hereof is not wanting, if ye require it. Where then is your zeal against these? A clergyman, so drunk he can scarce stand or speak, may, in the presence of a thousand people¹, set upon another clergyman of the same church, both with abusive words and open violence. And what follows? Why, the one is still allowed to dispense the sacred signs of the body and blood of Christ. But the other is not allowed to receive them.――――Because he is a field preacher.

¹ At _Epworth_, in _Lincolnshire_.

73. O ye pillars and fathers of the church, are these things well-pleasing to him, who hath made you overseers over that flock which he hath purchased with his own blood? O that ye would suffer me to boast myself a little! Is there not a cause? Have ye not compelled me? Which of your clergy are more unspotted in their lives, which more unwearied in their labours, than those whose _names ye cast out as evil_, whom ye count _as the filth and off-scouring of the world_? Which of them is more zealous _to spend and be spent_, for the lost sheep of the house of _Israel_? Or, who among them is more ready to _be offered up for their flock upon the sacrifice and service of their faith_?

74. Will ye say, (as the historian of _Catiline_) _Si sic pro patria!_ If this were done in defence of the church, and not in order to undermine and destroy it! That is the very proposition I undertake to prove, That “we are now defending the church, even the church of _England_, in opposition to all those who either secretly undermine, or more openly attempt to destroy it.”

75. That we are _Papists_, (we, who are daily and hourly preaching that very doctrine which is so solemnly anathematized by the whole church of _Rome_) is such a charge, that I dare not waste my time in industriously confuting it. Let any man of common sense only look on the title pages of the sermons we have lately preached at _Oxford_, and he will need nothing more to shew him the weight of this senseless, shameless accusation;――unless he can suppose the governors both of _Christ-Church_ and _Lincoln-College_, nay, and all the university, to be _Papists_ too.

76. You yourself can easily acquit us of this; but not of the other part of the charge. You still think we are secretly undermining, if not openly destroying the church.

What do you mean by the church? A visible church (as our article defines it) is, _A company of faithful (or believing) people: cætus credentium_. This is the essence of a church: and the properties thereof are, (as they are described in the words that follow) _Among whom the pure word of God is preached, and the sacraments duly administered_. Now then (according to this authentic account) what is _The church of England_? What is it indeed, but the _faithful people_, the _true believers in England_? It is true, if these are scattered abroad, they come under another consideration. But when they are visibly joined, by assembling together to hear the pure word of God preached, and to eat of one bread, and drink of one cup, they are then properly the visible church of _England_.

77. It were well if this were a little more considered by those, who so vehemently cry out, _The church! the church!_ (as those of old, _The temple of the Lord! the temple of the Lord!_) not knowing what they speak, nor whereof they affirm. A provincial or national church, according to our article, is, the true believers of that province or nation. If these are dispersed up and down, they are only a part of the invisible church of Christ. But if they are visibly joined by assembling together to hear his word and partake of his supper, they are then a visible church, such as the church of _England_, _France_, or any other.

78. This being premised, I ask, How do we undermine or destroy the church? The provincial, visible church of _England_? The article mentions three things as essential to a visible church: 1st, Living faith, without which indeed there can be no church at all, neither visible nor invisible: 2dly, Preaching (and consequently hearing) the pure word of God, else that faith would languish and die: and, 3dly, A due administration of the sacraments, the ordinary means whereby God increaseth faith. Now come close to the question: in which of these points do we undermine or destroy the church?

Do we shut the door of faith? Do we lessen the number of believing people in _England_? Only remember what faith is, according to our homilies, (viz. “A sure trust and confidence in God, that through the merits of Christ my sins are forgiven, and I reconciled to the favour of God,”) And we appeal to all mankind, do we destroy this faith, which is the life and soul of the church? Is there, in fact, less of this faith, in _England_, than there was before we went forth! I think, this is an assertion, which the father of lies himself will scarce dare to utter or maintain.

With regard then to this first point, it is undeniable, we neither undermine nor destroy the church. The second thing is, the preaching the pure word of God. And do we hinder this? Do we hinder any minister from preaching the pure word of God? If any preach not at all, or not the pure word of God, is the hindrance in us or in themselves? Or, do we lessen the number of those that hear the pure word of God? Are then the hearers thereof (whether read or preached) _fewer_ than they were in times past? Are the usual places of public worship _less frequented_ by means of our preaching? Wheresoever our lot has been cast for any time, are the churches _emptier_ than they were before? Surely, none that has any regard left either for truth or modesty, will say, that _in this point_ we are enemies to, or destroyers of, the church.

The third thing requisite (if not to the _being_, at least) to the _well being_ of a church, is the due administration of the sacraments, particularly that of the Lord’s supper. And are we, in _this_ respect, underminers or destroyers of the church? Do we either by our example or advice, draw men away from the Lord’s table? Where we have labour’d most, are there the fewest communicants? How does the fact stand in _London_, _Bristol_, _Newcastle_? O that you would no longer shut your eyes against the broad light which encompasses you on every side!

79. I believe you are sensible by this time, not only how weak this objection is, but likewise how easy it would be, terribly to retort every branch of it upon most of those that make it: whether we speak of _true_ living faith, of preaching the _pure_ word of God, or of the due administration of the sacraments, both of baptism and the Lord’s supper. But I spare you. It sufficeth that our God knoweth, and will make manifest in that day, whether it be by reason of _us_ or _you_, that _men abhor the offering of the_ Lord.

80. Others object, “That we do not observe _the laws of the church_, and thereby undermine it.” What laws? The rubricks or canons? In every parish where I have been curate yet, I have observed the rubricks with a scrupulous exactness, not for wrath, but for conscience sake. And this, so far as belongs to an unbeneficed minister, or to a private member of the church, I do now. I will just mention a few of them, and leave you to consider, which of us has observed, or does observe them most.

1. Days of fasting or abstinence to be observ’d:
The forty days of Lent,
The Ember days at the four seasons,
The three Rogation days,
All Fridays in the year, except _Christmas_-day.

2. “So many as intend to be partakers of the holy communion, shall signify their names to the curate, at least some time the day before:

“And if any of these be an open and notorious evil liver,――――the curate shall advertise him, that in any wise he presume not to come to the Lord’s table, until he hath openly declared himself to have truly repented.

3. “Then (after the _Nicene_ creed) the curate shall declare unto the people, what holidays, or _fasting-days_, are in the week following to be observed.

4. “The minister shall first receive the communion in both kinds himself, and _then proceed to deliver the same to the bishops, priests, and deacons, in like manner_, if any be present, and _after that_, to the people.

5. “In cathedral and collegiate churches, and colleges, where there are many priests and deacons, they shall _all receive the communion with the priest, every Sunday at the least_.

6. “The children to be baptized must be ready at the font, _immediately after the last lesson_.

7. “The curates of every parish shall warn the people, that without great necessity, they procure not their children to be baptized _at home in their houses_.

8. “The curate of every parish shall diligently _upon Sundays and Holydays, after the second lesson at_ evening prayer, _openly in the church_, instruct and examine so many children as he shall think convenient, in some part of the catechism.

9. “Whensoever the bishop shall give notice for children to be brought unto him for their confirmation, the curate of every parish, shall either bring or _send in writing, with his hand subscribed thereunto, the names of all such persons_ within his parish, as he shall think fit to be presented to the bishop.”

81. Now the question is not, whether these rubrics ought to be observed, (you take this for granted in making the objection) but whether in fact they have been observed by you, or me, most? Many can witness, I have observed them punctually, yea, sometimes at the hazard of my life: and as many, I fear, that you, have not observed them at all, and that several of them you never pretended to observe. And is it _you_ that are accusing _me_, for not observing the rubrics of the church? What grimace is this! _O tell it not in_ Gath! _Publish not in the streets of_ Askelon!

82. With regard to the canons, I would in the first place desire you to consider, two or three plain questions.

_1st_. Have you ever read them over?

_2dly_. How can these be called, “The canons of the church of _England_?” Seeing they were never legally established by the church? Never regularly confirmed in any full convocation?

_3dly_. By what right am I required to observe such canons as were never legally established?

And then I will join issue with you on one question more, _viz._ Whether you or I _have observed_ them most?

To instance only in a few.

_Canon 29._ No person shall be admitted godfather or godmother to any child,――before the said person hath received the holy communion.

_Canon 59._ Every parson, vicar, or curate, upon _every_ Sunday _and Holiday, before evening prayer, shall, for half an hour, or more_, examine and instruct the youth and ignorant persons of his parish.

_Canon 64._ Every parson, vicar, or curate, shall declare to the people every Sunday, whether there be any holidays or _fasting-days_ the week following.

_Canon 68._ No minister shall _refuse_ or _delay_ to christen any child that is brought to the church to him upon Sundays or holidays to be christened, or bury any corps that is brought to the church or church-yard.

(_N. B._ Inability to pay fees does not alter the case.)

_Canon 75._ No ecclesiastical persons shall spend their time idly, by day or by night, playing at _dice_, _cards_, or _tables_.

Now let the clergyman who has observed only these five canons for one year last past, and who has read over all the canons in his congregation; (as the king’s ratification straitly enjoins him to do once every year) let him, I say, cast the first stone at us, for _not observing the canons_ (so called) _of the church of_ England.

83. “However we cannot be (it is said) friends to the church, because we do not _obey the governors of it_, and _submit ourselves_ (as at our ordination we promised to do) _to all their godly admonitions and injunctions_.”¹ I answer, in every individual point of an indifferent nature, We do and will (by the grace of God) obey the governors of the church. But the _testifying_ the _gospel of the grace of_ God, is not a point of an indifferent nature. _The ministry which we have received of the_ Lord Jesus, we are at all hazards to fulfil. It is _the burthen of the_ Lord which is laid upon us here; and we are _to obey God rather than man_. Nor yet do we in any ways violate the promise which each of us made, when it was said unto him, “Take thou authority to preach the word of God, in the name of the Father, and of the Son, and of the Holy Ghost.” We then promised to _submit_ (mark the words) _to the |godly| admonitions and injunctions of our ordinary_. But we did not, could not promise to obey _such_ injunctions, as we know _are contrary to the word of_ God.

¹ _The author of a tract just published at_ Newcastle,
(_entitled_, The notions of the Methodists fully disproved,
_in a letter to the Rev. Mr. |John Wesley|) much insists
upon this objection. I have read, and believe it quite
needless to take any further notice of this performance: the
writer being so utterly unacquainted with the merits of the
cause; and shewing himself so perfectly a stranger, both to
my life, preaching, and writing; and to the word of God, and
to the articles and homilies of the church of England._

84. “But why then (say some) do you leave the church?” _Leave the church!_ What can you mean? Do we leave so much as the _church walls_? Your own eyes tell you, we do not. Do we leave the _ordinances of the church_? You daily see and know the contrary. Do we leave the _fundamental doctrine of the church_, namely, Salvation by faith? It is our constant theme, in public, in private, in writing, in conversation. Do we leave the _practice of the church_, the standard whereof are the ten commandments? Which are so essentially in-wrought in her constitution, (as little as you may apprehend it) that whosoever breaks one of the least of these, is no member of the church of _England_. I believe you do not care to put the cause on this issue. Neither do you mean this, by _leaving the church_. In truth, I cannot conceive what you mean. I doubt you cannot conceive yourself. You have retailed a sentence from somebody else, which you no more understand than he. And no marvel; for it is a true observation,

“Nonsense is never to be understood.”

85. Nearly related to this is that other objection, that we _divide the church_. Remember the church is, _The faithful people_, or true believers. Now how do we _divide these_? “Why, by our societies.” Very good. Now the case is plain. “We divide them (you say) by uniting them together.” Truly, a very uncommon way of dividing. “O, but we divide those who are thus united with each other, from the rest of the church.” By no means. Many of them were before _joined to all their brethren_ of the church of _England_ (and many were not, until they knew us) by _assembling themselves together_, to hear the word of God, and to eat of one bread, and drink of one cup. And do they now _forsake that assembling_ themselves together? You cannot, you dare not say it. You know they are more diligent therein than ever; it being one of the fixed rules of our societies, “That every member attend the ordinances of God.” i. e. _do not divide from the church_. And if any member of the church does thus divide from or leave it, he hath no more place among us.

86. I have considered this objection the more at large, because it is of most weight with sincere minds. And to all these, if they have fairly and impartially weighed the answer as well as the objection, I believe it clearly appears, that we are neither _undermining_ nor _destroying_, neither _dividing_ nor _leaving_ the church. So far from it, that we have great heaviness, on her account, yea, continual sorrow in our hearts. And our prayer to God is, that he would repair the breaches of Sion, and build the walls of Jerusalem, that this our desolate church may flourish again, and be the praise of the whole earth.

87. But perhaps you have heard, that “we in truth regard no church at all: that gain is the true spring of all our actions: that I, in particular, am well paid for my work, having thirteen hundred pounds a year (as a reverend author accurately computes it) at the _Foundery_ alone, over and above what I receive from _Bristol_, _Kingswood_, _Newcastle_, and other places: and that whoever survives me, will see I have made good use of my time; for I shall not die a beggar.”

88. I freely own, this is one of the best devised objections, which has ever yet been made; because it not only puts us upon proving a negative, (which is seldom an easy task) but also one of such a kind as scarce admits of any demonstrative proof at all. But for such proof as the nature of the thing allows, I appeal to my manner of life which hath been from the beginning. Ye who have seen it (and not with a friendly eye) for these twelve or fourteen years last past, or for any part of that time, Have ye ever seen any thing like the love of gain therein? Did I not continually remember the words of the Lord Jesus, “_It is more blessed to give than to receive_?” Ye of _Oxford_, Do ye not know these things are so? What gain did I seek among you? Of whom did I take any thing? From whom did I covet silver, or gold, or apparel? To whom did I deny any thing which I had, even to the hour that I departed from you?――Ye of _Epworth_ and _Wroote_, among whom I ministered for (nearly) the space of three years, what gain did I seek among you? Or of whom did I take or covet any thing?――Ye of _Savannah_ and _Frederica_, among whom God afterwards proved me, and shewed me what was in my heart, what gain did I seek among you? Of whom did I take any thing? Or whose food or apparel did I covet (for silver or gold had ye none, no more than I myself for many months) even when I was in hunger and nakedness? Ye yourselves, and the God and Father of our Lord Jesus Christ, know that I lie not.

89. “But (it is said) things are fairly altered now. Now I can’t complain of wanting any thing; having the yearly income of a bishop in _London_, over and above what I gain at other places.” At what other places, my friend? Inform yourself a little better, and you will find, that both at _Newcastle_, _Bristol_, and _Kingswood_, and all other places, where any collection is made) the money collected is both received and expended by the stewards of those several societies, and never comes into my hands at all, neither first nor last. And you, or any who desire it, shall read over the accounts kept by any of those stewards, and see with your own eyes, that by all these societies I gain just as much as you do.

90. The case in _London_ stands thus. In _November 1739_, two gentlemen, then unknown to me (Mr. _Ball_ and Mr. _Watkins_) came and desired me once and again, to preach in a place called the _Foundery_ near _Moorfields_. With much reluctance I at length complied. I was soon after pressed to take that place into my own hands. Those who were most earnest therein, lent me the purchase-money, which was 115l. Mr. _Watkins_ and Mr. _Ball_ then delivered me the names of several subscribers, who offered to pay, some four, or six, some ten shillings a year towards the repayment of the purchase-money, and the putting the buildings into repair. This amounted one year to near 200l. the second to about 140, and so to the last.

91. The united society began a little after, whose weekly contribution (for the poor) is received, and expended by the stewards, and comes not into my hands at all. But there is also a quarterly subscription of many of the society, which is nearly equal to that above mentioned.

92. The uses to which these subscriptions have been hitherto applied, are, 1st, the payment of that 115l. 2dly. The repairing (I might almost say rebuilding) that vast, uncouth heap of ruins at the _Foundery_; 3dly. The building galleries both for men and women; 4thly. The enlarging the society room to near thrice its first bigness. All taxes and occasional expences are likewise defrayed out of this fund. And it has been hitherto so far from yielding any overplus, that it has never sufficed for these purposes. So far from it, that I am still in debt, on these accounts, near 300l. So much have I hitherto gained by preaching the gospel! Besides a debt of 150l. still remaining on account of the school built at _Bristol_; and another of above 200l. on account of that now building at _Newcastle_. I desire any reasonable man would now sit down and lay these things together, and let him see, whether, allowing me a grain of common sense, (if not of common honesty) he can possibly conceive, that a view of _gain_ would induce me to act in this manner.

93. You can never reconcile it with any degree of common sense, that a man who wants nothing, who has already all the necessaries, all the conveniencies, nay, and many of the superfluities of life, and these not only independent on any one, but less liable to contingencies than even a gentleman’s freehold estate, that such an one should calmly and deliberately throw up his ease, most of his friends, his reputation, and that way of life, which of all others is most agreeable both to his nature, temper, and education: that he should toil day and night, spend all his time and strength, knowingly destroy a firm constitution, and hasten into weakness, pain, diseases, death,――to gain a debt of six or seven hundred pounds.

94. But suppose the ballance on the other side, let me ask you one plain question. For what gain (setting conscience aside) will you be obliged to act thus? To live exactly as I do? For what price will you preach (and that with all your might, not in an _easy, indolent, fashionable_ way) eighteen or nineteen times every week? And this throughout the year? What shall I give you, to travel seven or eight hundred miles, in all weathers, every two or three months? For what salary will you abstain from all other diversions, than the doing good, and the praising God? I am mistaken if you would not prefer strangling to such a life, even with thousands of gold and silver.

95. And what is the comfort you have found out for me in these circumstances? Why, that “I shall not die a beggar.” So now I am supposed to be heaping up riches,――“that I may leave them behind me.” Leave them behind me! For whom? My wife and children? Who are they? They are yet unborn. Unless thou meanest the children of faith whom God hath given me. But my heavenly Father feedeth them. Indeed if I lay up riches at all, it must be _to leave behind me_: (seeing my fellowship is a provision for life.) But I cannot understand this. What comfort would it be to my soul, now launched into eternity, that I had _left behind me_ gold as the dust, and silver as the sand of the sea? Will it follow me over the great gulph? Or can I go back to it? Thou that liftest up thy eyes in hell, what do thy riches profit thee now? Will all thou once hadst under the sun, gain thee a drop of water to cool thy tongue? O the comfort of riches left _behind_ to one who is tormented in that flame!――You put me in mind of those celebrated lines (which I once exceedingly admired) addressed by way of consolation to the soul of a poor self-murderer:

“Yet shall thy grave with rising flowers be drest,
And the green turf lie light upon thy breast!
Here shall the year its earliest beauties shew:
Here the first roses of the spring shall blow:
While angels with their silver wings o’er shade
The place now sacred by thy relics made.”

96. I will now simply tell you my sense of these matters, whether you will hear, or whether you will forbear. Food and raiment I have; such food as I chuse to eat, and such raiment as I chuse to put on. I have a place where to lay my head. I have what is needful for life and godliness. And I apprehend this is all the world can afford. The kings of the earth can give me no more. For as to gold and silver I count it dung and dross; I trample it under my feet. I (yet not I, but by the grace of God that is in me) esteem it just as the mire in the streets. I desire it not: I seek it not; I only fear lest any of it should cleave to me and I should not be able to shake it off, before my spirit returns to God. It must indeed pass through my hands; but I will take care (God being my helper) that the mammon of unrighteousness shall only pass through; it shall not rest there. None of the accursed thing shall be found in my tents, when the Lord calleth me hence. And hear ye this, all you who have discovered the treasures which I am to leave behind me. If I leave behind me ten pounds (above my debts, and my books; or what may happen to be due on account of them) you and all mankind bear witness against me, “that I lived and died a thief and a robber.”

97. Before I conclude, I cannot but intreat you who know God, to review the whole matter from the foundation. Call to mind what the state of religion was in our nation a few years since. In whom did you find the _holy tempers_ that were in Christ? Bowels of mercies, lowliness, meekness, gentleness, contempt of the world, patience, temperance, long-suffering? A burning love to God, rejoicing evermore and in every thing giving thanks; and a tender love to all mankind, covering, believing, hoping, enduring all things? Perhaps you did not know one such man in the world. But how many, that had _all unholy tempers_? What vanity and pride, what stubbornness and self-will, what anger, fretfulness, discontent, what suspicion and resentment, what inordinate affections, what irregular passions, what foolish and hurtful desires might you find, in those who were called the _best_ of men? In those who made the strictest profession of religion? And how few did you know who went so far as the _profession_ of religion, who had even the _form of godliness_? Did you not frequently bewail, wherever your lot was cast, the general want even of _outward religion_? How few were seen at the public worship of God? How much fewer at the Lord’s table? And was even this little flock zealous of good works, careful as they had time, to do good to all men? On the other hand, did you not with grief observe, _outward irreligion_ in every place? Where could you be for one week, without being an eye or an ear-witness, of cursing, swearing, or prophaneness, of sabbath-breaking or drunkenness, of quarrelling or brawling, of revenge or obscenity? Were these things done in a corner? Did not gross iniquity of all kinds overspread our land as a flood? Yea, and daily increase, in spite of all the opposition which the children of God did or could make against it.

98. If you had been then told, that the jealous God would soon arise and maintain his own cause; that he would pour down his Spirit from on high, and renew the face of the earth; that he would shed abroad his love in the hearts of the outcasts of men, producing all holy and heavenly tempers, expelling anger, and pride, and evil desire, and all unholy and earthly tempers; causing outward religion, the work of faith, the patience of hope, the labour of love, to flourish and abound; and wherever it spread, abolishing outward-irreligion, destroying all the works of the devil: if you had been told, that this living knowledge of the Lord would in a short space of time overspread our land; yea, and daily increase, in spite of all the opposition which the devil and his children did or could make against it: Would you not have vehemently desired to see that day, that you might bless God and rejoice therein?

99. Behold the day of the Lord is come. He is again visiting and redeeming his people. Having eyes, see ye not? Having ears, do ye not hear? Neither understand with your hearts? At this hour the Lord is rolling away our reproach. Already his standard is set up. His spirit is poured forth on the outcasts of men, and his love shed abroad in their hearts. Love of all mankind, meekness, gentleness, humbleness of mind, holy and heavenly affections, do take place of hate, anger, pride, revenge, and vain affections. Hence wherever the power of the Lord spreads, springs outward religion in all its forms. The houses of God are filled; the table of the Lord is thronged on every side. And those who thus shew their love of God, shew they love their neighbour also, by being careful to maintain good works, by doing all manner of good, as they have time, to all men. They are likewise careful to abstain from all evil. Cursing, sabbath-breaking, drunkenness, with all other (however fashionable) works of the devil, are not once named among them. All this is plain demonstrable fact. For this also is not done in a corner. Now, do you acknowledge the day of your visitation? Do you bless God and rejoice therein?

100. What hinders? Is it this, that men say all manner of evil of those whom God is pleased to use as instruments in his work? O ye fools, did ye suppose the devil was dead? Or that he would not fight for his kingdom? And what weapons shall he fight with, if not with lies? Is he not a liar, and the father of it? Suffer ye then thus far. Let the devil and his children say all manner of evil of us. And let them go on deceiving each other, and being deceived. But ye need not be deceived also.――――Or if you are, if you will believe all they say: be it so, that we are weak, silly, wicked men; without sense, without learning, without even a desire or design of doing good: yet I insist upon the fact. Christ is preached and sinners are converted to God. This none but a madman can deny. We are ready to prove it by a cloud of witnesses. Neither therefore can the inference be denied, that God is now visiting his people. O that all men may know in this their day, the things that make for their peace!

101. Upon the whole, to men of the world I would still recommend the known advice of _Gamaliel_: _Refrain from these men, and let them alone; for if this work be of men, it will come to nought; but if it be of God, ye cannot overthrow it, lest haply ye be found even to fight against God_. But unto you whom God hath chosen out of the world, I say ye are our brethren, and of our father’s house, it behoveth you, in whatsoever manner ye are able, _to strengthen our hands in God_. And this ye are all able to do; to wish us good luck in the name of the Lord, and, to pray continually, that none of _these things may move us_, and that _we may not count our lives dear unto ourselves, so that we may finish our course with joy, and the ministry which we have received of the Lord Jesus_!

Written in the year 1744.

* * * * *

_Primitive Christianity._

1 HAPPY the souls who first believ’d,
To Jesus, and each other cleav’d,
Join’d by the unction from above,
In mystic fellowship of love.

2 Meek, simple followers of the Lamb,
They liv’d, and spake, and thought the same,
Brake the commemorative bread,
And drank the Spirit of their head.

3 On God they cast their every care,
Wrestling with God in mighty prayer,
They claim’d the grace, thro’ Jesus given:
By prayer, they shut, and open’d heaven.

4 To Jesus they perform’d their vows,
A little church in every house;
They joyfully conspir’d to raise
Their ceaseless sacrifice of praise.

5 Propriety was there unknown,
None call’d what he possess’d his own;
Where all the common blessings share,
No selfish happiness was there.

6 With grace abundantly endu’d,
A pure, believing multitude;
They all were of one heart and soul,
And only love inspir’d the whole.

7 O what an age of golden days!
O what a choice, peculiar race!
Wash’d in the Lamb’s all-cleansing blood,
Anointed kings, and priests to God.

8 Where shall I wander now to find
The successors they left behind?
The faithful, whom I seek in vain,
Are minish’d from the sons of men.

9 Ye different sects, who all declare,
Lo! here is Christ, or Christ is there!
Your stronger proofs divinely give,
And shew me where the Christians live.

10 Your claim, alas! ye cannot prove,
Ye want the genuine mark of love:
Thou only, Lord, thine own canst shew,
For sure thou hast a church below.

11 The gates of hell cannot prevail,
The church on earth can never fail:
Ah! join me to thy secret ones,
Ah! gather all thy living stones.

12 Scatter’d o’er all the earth they lie,
’Till Thou collect them with thine eye,
Draw by the music of thy name,
And charm into a beauteous frame.

13 For this the pleading Spirit groans,
And cries in all thy banish’d ones:
Greatest of gifts, thy love impart,
And make us of one mind and heart.

14 Join every soul that looks to thee,
In bonds of perfect charity:
Now, Lord, the glorious fulness give,
And all in all for ever live.