Page 2 " 30 ro, 81, 139 143 '159. • 180 ' 184 ERRATA. i last line, insert " ,sy.m/u«r befoa- " leader.- I line 4, " sacred" shuuld be seaUd. ^ ' 14, insert Jjrai/ after the first " and. 19 ,ftpr " reason of," insert any man,o) . i:^ ^ ^ ^ OF TMK AT PRINCETON, N. J. u o :v .'V T I <3 :v c_> i.- SAMUEL AONEW, OF F H I I, A I) K I. F H 1 A , PA. BX 7752 .PA2 G5 Gibbons, William, 1781-1845. A review and refutation of 1 Digitized by tine Internet Archive in 2015 https://archive.org/details/reviewrefutationOOgibb_0 REVIEW AND REFUTATION OF SOME OF THE OPPROBRIOUS CHARGES AGAINST THE SOCIETY OF FRIENDS, AS EXHIBITED IN A PAMPHLET CALLED "A DECLARATION," &c. PUBLISHED BY ORDER OF THE YEARLY MEETING OF ORTHODOX FRIENDS (sO CALLED) WHICH WAS HELD IN PHILADELPHIA IN THE YEAR 1828. TO WHICH IS ADDED, REMARKS ON WHAT IS CALLED THE HYPOSTATICAL UNION, AND ON THE TRINITY. BY WILLIAM GIBBONS, LATE OF WILMINSTON, DELAWARE. WITH A MEMOIR OF THE AUTHOR. PHILADELPHIA: T. E. CHAPMAN, NO. 74 NORTH FOURTH ST. 1847. Entered according to the Act of Congress in the year 1847, by Henry Gibbons, the Clerk's Office of the District Court of the Eastern District of Pennsylvania. Merrihew gc Thompson, Printers, No. 7 Carter's Alley-, Philad. ADVERTISEMENT. In the 3d month, 1S45, the late Williarn Gibbons, of Wil- mmgton, opened to the Representative Committee, or Meet- ing for Sufferings of Philadelphia Yearly Meeting of Friends, a religious concern which had impressed his mind, in relation to a work he had in view for publication; and which he be- lieved would tend to promote the cause of Truth and righteous- ness. That Meeting, at his request, appointed a committee to render him such assistance as might open in the wisdom of Truth. A short time afterward, he read before said committee alarge portion of the following essay, or Review of some of the charges against Friends, as published by those called Orthodox in the year 1828. It subsequently appeared that this was only a part of a larger work, intended to embrace a number of subjects re- lating to the Christian principles, and also to the history of the Society of Friends, with particular reference to the causes and progress of the measures which resulted in the separation that took place in the once united body of Friends ; but he was called away by death, before the whole work contemplated was finished. Among the various essays commenced, and left in manuscript, by our deceased friend, the following Review and Exposition of part of the charges against Friends, as contained in a pam- phlet purporting to be issued by the Yearly Meeting of Orthodox Friends, (so called,) which was held in Philadelphia in the year 1828, is the only one that appears to have been finished by the writer. It exhibits a laborious research among the writings of our predecessors in religious profession, and brings into view a mass of testimony, deeply interesting to Friends and the pub- lic at the present day. Much other matter, equally interesting and appropriate, it is believed, might have been collected from the early and more modem works of Friends. 4 Inasmuch as the framers of the said Declaration, in culling out of the printed Sermons of Elias Hicks and other writings, a number of what they considered objectionable sentiments, have charged the whole body of Friends with adopting " anti- christian doctrines," — "subversive of the Christian faith, and contrary to the doctrines and principles of early Friends," — the extracts" thus adduced have been reviewed, article by article, and the unfairness of the charge exposed and refuted. William Gibbons had no desire to open the channels of reli- gious controversy, nor to harrow up the party feelings which agitated the Society, and produced the separation in 1827—8. He has endeavoured to avoid the use of epithets and expres- sions that might have a tendency to produce such an effect; but in speaking the truth, he, sometimes, has used plain lan- guage. It was the repeatedly avowed intention of the author to state facts, and quote testimonies from acknowledged works, and leave the reader to form his own judgment and conclusions thereon. The committee of assistants united with this \-iew of the writer; and since his decease, have carefully examined the statements and quotations made in the following Essay ; and the same having been read before the Representative Commit- tee, it was, after deliberate consideration, agi-eed that it might be published, as appears by the following minute: " At a meeting of the Representative Committee, or Meet- ing for Sufferings, held at Cherry street, Philadelphia, the 12th and 13th days of the 6th montli, 1846^ "The reading of the manuscript of William Gibbons, de- ceased, called 'A Review of the Declaration,' &c., having been concluded, on deliberate consideration, it was agreed that the work might be published with the official sanction of this body. " Extracted from the minutes. " John J. White, Clerk." INTRODUCTION. It has been remarked by a late writer, that the rise of the peo- ple called Quakers in the seventeenth century, formed an epoch both in ecclesiastical and civil history. It is indeed true, that the doctrines they preached, and the testimonies they firmly and fearlessly bore, in despite both of the sword of the civil powers and the thunders of professedly religious establishments, went to burst the fetters of the human mind, and to free it from the tyraimy of the one, and the darkness of the other. Having cast off the creed-making system, as inconsistent with the freedom of thought and the progressive development of light and knowledge in the soul, the people called Quakers placed their reliance on love, as the only secure bond of reli- gious union, and good fruits, as the proper test of church fel- lowship. These they considered as the vital effects of the great fundamental principle of all true religion — the light of Christ WITHIN. Building on this foundation, there could be no conten- tion among them about external ordinances, ceremonies, days or times, — so fruitful of controversy in other religious bodies; for all these they cast off, as wholly foreign to the gospel of Christ. Religion was, with them, an inward, practical, expe- rimental work ; and the good Word of Life, sometfiing to be spiritually felt, handled, tasted, and easily understood ; so that, although high and holy, yet so simple and plain was the way of life and salvation, that the way-faring man, though a fool, could not err therein. No disputes could disturb their peace on the score of pre-eminence, as who should be greatest among them; for they acknowledged no head or master but Christ, and all the members were brethren, in the enjoyment of equal privileges. But if any were found worthy of " double honour," it was a boon not aspired after, but freely bestowed. It is indeed a wise saying, that we ought frequently to re- cur to first principles and that " that Society or people who do 1* 6 not often recur to first principles, will surely go to decay.'' These maxims are doubtless founded on the assumption, that the "first principles" alluded to, are the principles of Divine Wisdom and Truth. Hence, it may be asserted, that if the doc- trines and precepts which the Divine Master taught his imme- diate followers, had been kept in view and strictly adhered to, the apostacy that began to appear in the latter end of the apos- tolic age, and which ultimately merged Christendom for many centuries in ignorance, darkness and blood, could never have overwhelmed it. So, in like manner, if the fundamental princi- ple and doctrines preached by George Fox in the seventeenth century, and set forth in the writings which he has left, had been faithfully maintained and reduced to practice by his successors, there never could have been a schism in the Society of Friends. Now it is a question of sufficiently deep interest to merit a candid and impartial investigation and inquiry, why a body of Christian professors which, for more than one hundred and fifty years, had continued more closely united in the bonds of religious fellowship, harmony and peace, than any other pro- fessing community, since the apostolic age, — a body signalized by its steady and peaceable habits, and no way disposed to become alienated from its adopted principles by the lo heres! or lo theres ! or to be blown about by every or by any wind of new doctrines, — why a body, the frame of a religious commu- nity thus constituted, should have been shaken to its foundation and plunged into the quicksands of a revolution. Within the last quarter of a century, it is well known that such a revolution has occurred in the Society of Friends ; that divi- sions have taken the place of unity and fellowship : and that the harmony and peace of society have been interrupted. Hence, the once united body of Friends has become separated into dis- tinct religious associations; and, in this country, one part has eissumed to be the Orthodox Friends, while the other part has claimed and professed to be The Society of Friends, on the fun- damental principles of our predecessors, George Fox, William Penn, Kobert Barclay, Isaac Pennington, and other primitive Friends. Passing over the chain of causes and circumstances, which for years had been in operation, and at length produced a sepa- 7 ration of the Society into the two distinctive parts or associations above mentioned, the principal object of the following work is not only to review, expose^ and refute some of the calumnious charges and insinuations of the Orthodox Friends, (so called,) against the other part of Society, (called Friends,) as exhibited in a pamphlet called a Declaration, &c , published by the former in the year 1828, under the apparent sanction of their Yearly Meeting held in Philadelphia, but also to show the accordance and unison of the religious principles and views of the latter with those of primitive Friends, as exhibited in the writings which have been considered as standard works, long approved by the Society. But in adopting this course, by way of exposition of said document, and in vindication of Friends' principles, it should be borne in mind, that the writings of early Friends express opinions which appear to be contradictory to each other, par- ticularly respecting the character of Jesus Christ, as he appeared in the flesh, as well as the effect of what he did and suffered in the body, for our redemption : so that Fox can be quoted against Fox, and Penn against Penn, &c., and one against another. But it is also a fact, as appears from the numerous sects in Christendom which build their di.^oordant Creeds and Confessions of faith upon the Scriptures, that the authors of the Scriptures can also be quoted against themselves, and against one another. And as it is only by construction, guided by the light of Divine Truth, that Scripture can be reconciled with Scripture, so, among the writings of early and eminently ex- perienced Friends, there is a wide field open for that enlightened construction which emanates from Truth, in order to reconcile and harmonize- apparent discrepancies in those writings. But though such is the fact in relation to some of the writings of early Friends, yet there are many clear and unequivocal testi- monies and views recorded in their works, which cannot be misconstrued or wrested from their coincidence with the doc- trines of Truth, and which serve to explain many other pas- sages that may otherwise be considered obscure or ambiguous. So that the dispensation of the Gospel to the gentile world as a pure, unmixed, spiritual administration, dispensed by a spiritual Administrator, can be established as the faith of our ancestors, from the clear testimonies that are found recorded in their writings. 8 About the time of the separation of Society^ or soon after- wards, several summary statements of some of the causes which had led to' that result, and a denial of the opprobrious charges published against us by the Orthodox Friends, (so called,) were issued by our Yearly Meeting, among which were the following: " It is a subject of public notoriety, that a division has taken place in our religious Society, accompanied by circumstances to which we reluctantly advert ; but we apprehend ourselves called upon to do so, inasmuch as charges have been preferred against us, implicating our character as a Christian people, by those who once stood connected with us in religious fellowship. The events to which we allude, have had their origin (as we believe) in the same prolific cause of evil that has often agitated the Christian world, — a lust after power and pre-eminence in the church." " Some influential individuals, long occupying conspicuous stations in society, disregarding the precepts of Christ, found means from time to time to extend their power : and, combining together, arrogated an authority over their fel- low-members, incompatible with their civil and religious rights. This authority once assumed, pretexts were soon found for its exercise ; and hence, an arbitrary rule of a few over the many was openly advocated and practically enforced." "Nei- ther our long established practice, nor our excellent Discipline, could arrest the progress of this evil ; — the bonds of union were burst asunder, and a division of the Society became ine- vitable." ' In order to ju.stify the course pursued, and to cover the misrule that has thus divided the body, misrepresentation has, as is usual in such cases, been resorted to. Books and pam- phlets have been issued from the press, and industriously cir- culated, impeaching our character as a Christian people, some of them sanctioned by bodies professing to be Yearly Meet- ings of the Society of Friends. On the present occasion let it suffice to declare, that these high charges preferred against us, are destitute of any foundation in truthy' — Yearly Meeting Epistle, 1829. Again : " We are aware, dear friends, that our opponents have pronounced us infidels and deists ! They have said, we 9 have departed from the Christian faith, and renounced the reli- gion of our worthy predecessors in the Truth. Nothing is easier than to make such charges as these ; but, in the present case, we are happily assured that nothing is harder than to prove them. We are not sensible of any dereliction on our part from the principles laid down by our blessed Lord." Neither are we sensible of a?!i/ departure from the faith or principles of our primitive Friends." "In the fundamental principle of the Christian faith, ' the Light of Christ within, as God's gift for man\s salvatmi,' — and which, as William Penn declares, ' is as the root of the goodly tree of doctrines which grew and branched out from it,' — they were all united: and in that which united them, we are united with them ; believing in the same fundamental pinciple, and in all the blessed doctrines, which grow from it as their root ; both as they are laid down in the Scrip- tures of Truth, and in their writings." "The charges brought against us by our opposers, to injure and invalidate our character as a Christian people, are the same that ivere preferred against our primitive Friends, and we ap- prehend upon the same ground." " We do not believe that the dissensions which have appeared among us, had their ori- gin so much in difference of opinion on doctrinal po'mls, as m a disposition apparent in some to exercise an oppressive au- thority in the church. These, in our meetings for Discipline, although a small minority of the whole, assumed the power to direct a course of measures, painful to the feelings, and contrary to the deliberate judgment of their brethren. Thus the few usurped a power over the many, subversive of our established order. After long and patient forbearance, in the hope that our opposing brethren might see the impropriety of such a course, the great body of the Yearly Meeting saw no way to regain a state of tranquillity, but by a disconnection with those who had produced, and were promoting such disorders amongst us." "By official accounts it appears, that out of about twenty-five thousand adults and children, which composed the Yearly Meet- ing at the time of the division, about eighteen thousand remain in connection with this body." — Epistle to Londoi\ Yearly Meeting in 1830. But the Yeady Meeting of Friends, feeling desirous that the 10 fermentations of the passions, and the excitements incident to he past controversy-, might become assuaged, and subside into calmness, withdrew from further public action on the subject, and from further vindication of the course they had pursued, — devoting their attention to the internal concerns and the wel- fare of our religious Society. Averse to contention and strife, a hope was entertained by Friends, that in silence the mellowing influence of time and reflection would allay those asperities, and tend to revive a greater degree of Christian feel- ing among those who had left us, and also restore the exercise of the common charities of life ; infusing into the social rela- tions a larger portion of that spirit which is "kind, and thinketh no evil." These happy results have been expeiienced but to a very limited extent. The spirit which originated the controversy and produced the separation, and which dictated the "Decla- ration" of 1828, — insidiously labouring to prostrate the reli- gious character of Friends, — we regret to say, yet continues to live, and to act. Amongst its, a disposition to forgive and pass by the injuries received, has been predominant. But some of our opponents appear to have realized the truth of the apho- rism, that '•' he who inflicts an injury, finds it more diflicult to forgive, than he v?ho receives it." They therefore continue to reiterate those charges which go to represent us as vile apostates from the religion of our fathers, and unworthy of the Christian name, — as heretics, infidels, &c.; and they embrace opportunities to give them a wide circulation by means of the press. As any matter, however false and improbable, is apt to gain credence by frequent repetition, if not contradicted, especially when sustained by testimony which appears respectable, so, from a decent and proper regard for the opinions of mankind, and in vindication of the truth of our Christian principles and testimonies, we feel ourselves called upon to show that those calumnious charges are without foundation in the Truth. For, although no direct authority is produced as the ground of them, except the printed discourses of a few individuals, and an anonymous periodical publication, none of which have had the sanction of our religious Society, and therefore, as to the body 11 of Friends, they rest on inference only ; — yet the principles and errors pretended to be set forth in them; are attributed to the members generally, and so published to the world in this " Declaration " and other productions. Sentences or paragraphs may be extracted from almost any book or writing whatever, and may be so arranged and con- strued as to convey a meaning entirely at variance with the de- sign or intention of the author: and more especially, when pre- judice, or a want of liberality and kind feeling, guides the pen of the reviewer. In the examination and exposition of the fol- lowing charges, the reader will determine to what extent these remarks are applicable to the extracts and assertions quoted from the " Declaration," &c. For. incredible as it may appear, when he considers the name and authority (however assumed) by which the said charges have been published, there will be brought into view, many palpable perversions, misrepresentationSj and unfounded assertions, which have been resorted to in order to sustain those charges, that are preferred, not against the authors of the Sermons and other woiks only, but against the Society at large. In the following exposition, it will be manifest to the candid and unprejudiced render, tliat by adopting the same course of injustice in the manner of making extracts, the standard writers, — those who were made instrumental in gathering and form- ing into a distinct religious community, the people called Quakers — are obnoxious to the same gross and false imputations. And he may also observe this remarkable coincidence, — that the adversaries of Friends of that day, did make the same charges against them, and resorted to the same means, in many instances, to effect their object, which was to lay waste their religious character and the testimonies of Truth. But the charges brought against us, are fraught with greater injustice and unfairness, than those against early Fi lends. The extracts quoted in the " Declaration,"' are taken from an anonymous author, and from works published by a stenogra- pher who was not a member, and whose publications were not authorized by our Society; whereas the extracts quoted in the following Review, are taken out of standard works, repeat- 12 edly published and fully acknowledged by the Society of Friends. Thus, the evidence, such as it is, adduced by the authors of the Declaration in support of the charges made in that docu- ment, rests only against the three or four ministers whose dis- courses thus published they have resorted to, and the anony- mous authors of the Berean : and, as was before stated, those charges, as brought against the body of Friends, stand upon no other ground than bare and uncertain inference. It may be further noticed, that an attempt has been made in said Declaration, and continued in other publications, to impose upon us the name of Separatists, in order to bring us into re- proach. But we disclaim any other distinctive title, than the ancient one adopted by our predecessors in the Truth, namely, The Society of Friends ; being the same people both in doc- trine and profession. " Those are Separatists," says George Fox, " which kept not their first state, but left their habitation in the Spirit. You may know them by their fruits, — their murmuring and com- plaining, — and their mouths speaking high swelling words,'' &c. — Dodrinals, p. 900. The strictures contained in this Introduction, and in the en- suing Review and Exposition, are mainly applicable to the authors and framers of the " Declaration." For it is believed that a large portion of those called Orthodox had not examined nor understood the subject; but resting their confidence in those who engaged in that defamatory work, they have been deceived, and, through a want of correct information, have con- sented to the adoption and publication of such a mass of false- hood and calumny, as was perhaps never before issued against any other religious body. A REVIEW, &c. Article I. " Elias Hicks says : ' If the Scriptures were absolutely necessary, He [the Almighty] had power to communicate them to all the nations of the earth ; for he has his way, as a path in the clouds ; he knows how to deal out to all his rational children. But they were not necessary, and perhaps not suited to any other people, than they to Avhom they Avere written/ " Philadelphin Sermons, p. 119. Ded. p. 17. That the Scriptures are not "absolutely necessary" for salvation, follows incontrovertibly from the funda- mental principle or tenet of the people called Quakers, which was testified to by the evangelist John : " In him [the Word] was life, and the life was the light of men." " That was the true Light, which lighteth every man that Cometh into the world." John, chap. 1. "For i the grace of God that bringeth salvation hath appeared to all men, teaching us, that, denying ungodliness and wordly lusts, we should live soberly, righteously, and godly in this present world." Tit. ch. 2. " But the manifestation of the Spirit is given to every man to profit withal." 1 Cor. ch. 12. Now the Light within, the grace of God, and the Spirit, are held by us to be identical. That the Scriptures were not believed to be " neces- sary," I give the following testimonials from the wri- tings of primitive Friends: 14 " The Lord God opened to me," says George Fox, " by his invisible power, how that every man was en- lightened by the Divine light of Christ. This I saw in the pure openings of the Light, without the help of any man : neither did I then know where to find it in the Scrip- tures ; though, afterwards^ searching the Scriptures, I found it." Journal, vol. 1, p. 89. They that had not Scripture, had faith, — had the Holy Ghost, — had the Father, — knew the Father, — knew Christ, — knew the Spirit. They that had the Scriptures (the Pharisees) knew not the Father, — knew not the Holy Ghost, nor the Redeemer." " They [the Scriptures] will not give a knowledge of Christ^ George Fox''s Great Mystery, pp. 245, 411. " So then that which brought [Pharaoh] to confess and acknowledge the living God, without the letter of law or gospel, judgetk you that say, you know not that there had been a God, or a Christ, without you had the letter to declare it to you." George Fox''s Boctrinals, p. 338. " For I have known some of my friends," says Ro- bert Barclay, " who profess the same faith with me, — faithful servants of the most high God, and full of Di- vine knowledge of his Truth, as it was immediately re- vealed to them, who could not read their own vulgar language, — and, being pressed by their adversaries with some citations out of the English translation, and fiinding them to disagree vi\i\v the manifestation of Truth in their hearts, have boldly affirmed, the Spirit of God never said so^ "Which, wheni on this account seriously examined, I really found to be errors and corruptions of the transla- tors.^^ Barclay''s apology, p. 82. " This I witness to all the sons of men, that the know- 15 ledge of eternal life, I came not to by the letter of the Scrip' ture, nor by hearing men speak of the name of God." William Dewsbury''s Works, p. 54. " Moses did not conclude his predecessors ignorant of the will of God, who were without a written law ; nor did Job say that the naked books of Moses were able to give understanding — but the inspiration of the Almighty: neither did Christ bid them read the Scriptures that the Father might be revealed to them ; nor the apostles, to have recourse to their writings (then scattered among them) as what would only reveal to them the mind of God, — but attributed Divine knowledge, not to their wri^ tings, but to his Spirit." William Pejin's Works, vol. 2, p. 37. The apostle John did not "send Christians to his epistles, or any other part of Scripture, to be their rule," but " directed them to the Anointing, as a sufficient teacher." Isaac Pennington's Works, vol. 1, p. 16. "The Scriptures of the New Testament never call themselves the rule, but they call another thing the rule ; — they call the writings of God's spirit in the hearts of his people, the/awsof the new covenant. (Heb. viii. 10.) They refer to the Comforter as the guide into all truth," Ibid, vol. 1, pp. 395, 396. " That which was spoken from the spirit of Truth in any, is of as great authority as the Scriptures or chap- ters are, and greater, as proceeding immediately from that Spirit, as Christ's words were of greater authority when he spoke, than the Pharisees' reading the letter." George Whitehead. " And it [the Spirit] was the rule to the prophets, — to Christ, — and to the holy apostles : they all followed 16 the Spirit, and walked in it, and spake, and wrought, and acted, as the Spirit of God within them moved them and led themj it was not the Scriptures, but the Spirit that gave forth the Scriptures, that was the standing, unchangeable, unerring rule of worshipping, serving, and obeying the Lord God ; — and that same Spirit is the standing rule to us alsoy Edward Burrough''s Works, p. 484. " An opponent saith, the Scripture was given by the Spirit for a rule. This we desire a proof of by plain scripture, and till then, we deny it." Richard Huhberihorn^s Works, p. 145. " God changeth not : and where doth the Scripture say, that the Scripture is to be a rule to walk or be led by 1 " Humphrey Smith'' s Works, p. 150. " Had he [Christ] intended the rule of his followers to have been a written rule, he Avould have left it upon record with all punctuality : ' This must be believed, and that done, on pain of eternal death.' Nor did his followers write in the method of a rule, as the law was written ; nor did they so call, or recommend what they wrote." Christian Quaker, p. 233. The foregoing quotations say, that the Scriptures are not necessary ; that they will not give us a knowledge of Christ ; that they are neither the rule, nor a rule ; nor are they adapted, or " suited " to be such, — not being written " in the method of a rule ;" nor did Christ in- tend them to be a rule, neither did his disciples recom- mend them as such ; that the Spirit alone was and re- mains to be the rule ; that by this, men who could not 17 read have detected errors in the Scriptures ; and that " what is spoken from the Spirit in any, is of as great, and gi'eater aui /writ y than the Scriptures, because coming immediately from the Spirit." That the Old Covenant was peculiarly adapted to the nation of the Jews, will not be disputed ; and that such parts of the New Testament as have reference to the Jews and Jewish converts, are not adapted to the Gen- tiles, or to their particular state, is equally clear. But that those parts of both the Old and the New Testa- ment, which treat of the doctrines of the gospel, or that are typical of them, are not adapted to us Gentiles, — is not what the Sermons intended to say. This is proved by the fact, that they appeal or refer to them in almost every page, in confirmation of the principles inculcated in these discourses. That they were written by in- spired men, is nowhere denied, but often asserted. Article II. In this article I give a part of the con- text, as necessary to a clear understanding of the speaker, — inclosing in brackets the detached sentence quoted by the Declaration, page 17. "We find that, although these things are so plainly written in the book which we call the Bible, yet we feel and know certainly, that there is no power in it to enable us to put in practice what is therein written. [One would suppose that, to a rational mind, the hearing and reading of the instructive parables of Jesus, would have a tendency to reform, and turn men about to truth and lead them on in it. But they have 7io such e^ert."] In the following paragraph he says, " We may read of 2 * 18 this ; but has the letter ever turned any one to the right thing, unless the Light, opening it to the understanding, has helped him to put in practice what the letter dictates." Philadelphia Sermon, p. 129. Thus, the meaning intended to be conveyed by the speaker, is clearly this, that the letter merely, without the " Light," or Spirit, will not reform us. The apostle Paul says, "For the letier killeth, but the Spirit giveth life." 2 Cor. iii. 6. " The letter is carnal, and killeth." George Fox''s Great Mystery, p. 594. In like manner Isaac Pennington : " The letter read out of the spirit, darkeneth and killeth," Vol 2, p. 19. Now that which darkeneth and killeth can have " no tendency " to give light, or life ; unless the same cause can produce contrary effects. What kind of knowledge (Isaac Pennington asks) wilt thou gather from the Scripture '! Not a knowledge that will humble thee, and cleanse thine heart ; but a knowledge that will puff thee up, and fit thee for the slaughter." /. Penmngton''s Works, vol. 1, pp. 140, 141. Article III. " They have been so bound up in the letter, that they think they must attend to it, to the exclusion of every thing else. Here is an abominable idol worship of a thing without any life ut all, — a dead ?nonument." This sentence is extracted from the middle of a para- graph ; I here present the whole : " 0 that the spirit 19 that dwelt in David might dwell in us ; that, from a sense of our impotence and weakness, our prayers might ascend like his ; ' Lord, show me my secret faults.' And what are these faults that are so various, and so many'? Why some are led away to the worship of images, by being deceived and turned aside by tradition and books : they worship other gods beside the true God. [They have been so hound up in the letter, that they think they must attend to it to the exclusion of every thing else. Here is an abominable idol-worship of a thing without any life at all, — a dead monument !] Oh! that our minds might be enlightened, — that our hearts might be opened, — that we might know the difference between thing and thing. Most of the worship in Christendom is idolatry, — ^dark and blind idolatry ; for all oiuward -worship is so,— it is a mere worship of images. For, if we make an image, merely in imagin- tion, it is an idol," Philad, Sermon, pp. 129, 130. There is nothing here intended or said against the right use of the Scriptures. It is against the abuse of them only, — " to the exclusion of every thing else," — an entire dependence on them, excluding the illumina- tion of the Spirit, &c. Thus Isaac Pennington : " In my reading of the Scrip- tures, I lay open to this great snare, of reading in my own will, and gathering from thence in my own under- standing ; and so growing wise concerning the things of God after the flesh. For though at this time I was not without living knowledge and experience of God, yet I knew not how to turn from the death, nor to keep to the life ; and so the bad, the lean, the earthly, the ill- favoured, overgrew the good and well-pleasing to God, and brought it into bitter misery arid death.'''' W(yrks,vo\. 2, p. 310. 20 Thus also Samuel Fisher : " So then, as to evince it that I am none of those idiots that idolize any mere men's writings, as many do the unskilful scrihblings of their scribes for the Scriptures, little less than Israel did the golden calves after which they dotingly ran from God himself, saying of these images in their own imaginations, ' These are thy gods,' &c. : nor yet any mere writings of those holy men that wrote the holy scrip- ture itself, as most of our misty ministers and their people do, because they were written by Divine inspira- tion, — little less than Israel did the brazen serpent, be- cause it was hung up by Divine institution: I shall first take occasion to thrust down that enthroned calf of thy anti-scriptural tribulary, treatises and thesis, atheologi- cal thoughts upon the Scripture, — from that high place it hath in the thoughts of such as fall down before it, — as Moses threw down that molten image (which the high priest made, and ignorant people made a god of) and stampt it to powder. And secondly, as Hezekiah, not without God's own approbation, took down the bra- zen serpent, which had its being (as the holy scripture itself had) not without God's own appointment, when once men began to do homage to it, and called it more than J^ehushtan, — that is, a piece of brass, that they might know it was no God : So shall I take down the dead corpse^ and hare carcass of the best copy of the Scripture, since men begin to go a whoring after it from God and Christ, and the Word of life itself — out of that high and stately throne whei-ein thou, T. Owen, statest it.'''' Samuel Fisher's Works, pp. 239, 240. Article IV. " The great and only thing needful, then, is to turn inward, and turn our back upon the letter, for it is all shadow,^' Philadelphia Sermon, p. 225. 21 To this short sentence I will add what immediately follows : " Oh ! let us turn to the substance ; for even the letter that is most correctly written, is doing only the same thing that I am now endeavouring to have you do, to tU7-n inward. It never proposes to do us any good. It can do no more than to turn us to that which can do us good, — to the immortal power revealed in our souls; by the rtvelatton of which those introductory letters have been written.''^ "The law, or letter," says Robert Barclay, "which is without us, kills ; but the gospel, which is the inward, spiritual law, gives life ; for it consists not so much in words, as in virtue." "But the letter of Scripture is outward, — of itself a dead thing, — a mere declaration of good things, but not the things themselves." Apology, Prop. 3, Sec. 2. " Oh ! Christians, Christians !" exclaims Isaac Pen- nington, " Oh ! that ye could see how your understand- ings and knowledge, from the lettei*, stand as much in your way, as ever the Jews'did in theirs ; and must be broken down as flat as ever theirs was, — before the foun- dation of the kingdom can be laid, and the building of eternal life reared up in your hearts." Pejinington's Works, vol 2, p. 36. Again: " The gospel is the swistoTice of all the sha- dows contained in the law: a Christian is he that comes into this substance, and lives in this substance, and in whom this substance lives; and hu rule is the substance itself, in which he lives, and which lives in him. Christ is the substance who lives in the Christian, and he in Christ : Christ lives in him by his spirit, and he in 22 Christ by the same spirit. There he lives, and hath fellowship with the Father and the Son, in the Light wherein thexj live, and not by an outward rule.'''' Ibid, vol. 1, p. 14. " Is Christ in yovi, and shall he not hold the rein and rule % Shall the living Word be in the heart, — and not the rule of the heart 1 Shall he speak in the heart, and man or woman in whom he speaks, run to the words of Scripture, formerly spoken, to know whether these be his words or nol Nay, nay : his sheep know his voice bet- ter than so." Ibid, p. 16. " But, poor man, having lost the life, what should he do 1 He can do no other but cry up the letter, and make as good shift with it as he can ; though his soul, the mean while, is starved, and lives m famine and death, for the want of the bread of life, and a wrong thing is fed on.^^ Ibid, p. 19. "But this I dare boldly affirm, that men's reading of the Scriptures in their own wisdom and self-confidence (or confidence of what interpretation others have given) doth them no good at all, but much harm ; tending to the building up of that which God will again destroy.'''' Ibid, p. 69. Article V. " Now the book we read in says, ' Search the Scriptures.' But this is incorrect ; we must all see it is incorrect ; because we have all reason to be- lieve they read the Scriptures, and hence they accused Jesus of being an impostor." Philadelphia Sermon, p. 314. The remainder of the paragraph, as in other cases, is withheld ; it is as follows : " They were more intent 23 upon reading the Scriptures, than any other people un- der heaven. They read them, thinking that through, them they could become wise by the letter." Archbishop Sandys, in his sermons, confirms this as- sertion. He says, " The precise Pharisees, the learned scribes, read the Scriptures over and over again. They not only read them in books, but wore them on their garments : they were not only taught, but were able to teach others. But because the heavenly Teacher had not instructed them, their understanding was darkenedj their knowledge was but vanity." Robert Barclay thinks " ye search, &c." the more gen- nine trafislation ; and Purver so translates it. Of this text, Adam Clark, learned in the Greek language_, hesi- tates not to affirm that the text " should be translated," ' Ye search the Scriptures diligently :' and adds, " Per- haps the Scriptures were never more diligently searched tlian at that very time." And he further says, " That these words are commonly read in the imperative mood, is sufficiently known J but this reading can never accord well with the following verse, nor can the force and energy of the words be perceived by this version." The compilers of The Declaration have found, in five or six volumes of sermons, one single text pronounced by Elias Hicks to be wrongly translated, or "incorrect;" and in their summary, they add this to their spurious list of charges, and tell their readers that " the Separa- tists and their ministers'''' assert that " the direction of our Lord to search them [the Scriptures] is not cor- rect." Did they not know what I have stated above, respecting this text 1 Had they not read what Robert Barclay says of the Scriptures, — that " they need to be 24 corrected and Vixe subject " to many uncertainties ?" Nor the citation by George Fox of more than twenty pas- sages, corrupted by the translators 1 See Great Mystery, page 581. Article VI. " He [.Tesus] does not move us in the least degree to any book, or writing whatever, but leaves every thing outward entirely behind, as having passed by ; for he abolished all external evide7ice, as not being capable of bringing about salvation to the soul." See Quaker, E. Hicks'' Sermon, vol. 2, p. 264. This is a comment on that which immediately pre- cedes, to wit : " He will lead and guide into all truth ; he shall teach you all things, and bring all things to your remembrance. Here then is the teacher, the way, and the medium whereby we can come to know God by his own presence in ourselves, through his life-giving presence. And here Jesus tells us, that this is all and every thing that we have to do, and all that man needs. [He does not move us in the least degree to any book or writing whatever, but leaves every thing outward," &c.] The fundamental doctrine of the Society of Friends, — the light of Christ in the soul, — enlightening every man coming into the world; the only true witness for God placed in man, is far superior to all " external evidence," in the work of salvation. Without this to open the understanding, the Scriptures (as affirmed in the fore- going quotations) are a dead letter. They refer us to this 25 intemal evidence ; but if the outward evidence which they give, is relied on and rested in, darkness and death will be the consequence, "I will pray the Father, and he will give you another Comforter;" as much as to say, your Comforter hitherto has been an outward one, — an outward administration and dispensation, — an " outward evidenced All this I am about to abolish, and to give you an inward wiTr^Ess, — even " the Spirit of truth," — that he " may abide with you for ever ;" and " he shall be in you, " and "he will guide you into all truth." Thus also the apostle : " He that believeth hath the witness [the evidence] in himself." And again: "Ye need not that any man teach you, but as the same anoint- ing teacheth you of all things." It was to this standard, inscribed with the emphatic injunction, "Mind the Light," that George Fox, in a dark and dissolute age, was enabled, under God, to rally and gather the people called Quakers. " The external (says he) reaches rao further than the external." {Great Mystery, vol. 3, p. 62.) "I was brought off from out- ward things," (thus he speaks in his journal) " to rely on the Lord alone." i William Penn, in the Christian Quaker, pp. 233-4-, says, " Christ left nothing in writing, for the rule of faith and practice, that w^e hear of ; and it is not to be thought that he was less faithful in his house than Moses; and doubtless had he intended the rule of his followers to have been a written rule, [external evidence,] he would have left it upon record with all punctuality: ' This must be believed, and that done, on pain of eternal death.' " The law written by Moses was a rule to the Jew out- ward, yet Christ, the leader of a spiritual Israel, writeth 3 26 his spiritual law in the heart; as Moses, the outwara Israel's leader, wrote the law upon tables of stone. This was God's promise, and the privilege of the neiocofenaJit, that as the outward Jew had an outward law for a direc- tory, the inward Jew should have an inward law for his directory. And as the outward Jew had an outward priest, at whose mouth he ought to seek the law ; so the Jew inward and circumcised in spirit, has an inward and spiritual high priest, whose lips preserve knowledge, — at whose mouth he is to receive the law of life. And this is his rw/e, even he who is the ruler of his people Israel ; who reigneth in righteousness, and of whose heavenly government there shall be no end. The king, ruler, judge, lawrgiver, high-priest, law, rule, temple, ARE At^. SPIRITUAL. So the Scripturcs inform us. " My kingdom," saidChrist, "is not of this world." Again: " The kingdom of God is uv'Mm." " I will write my law in their hearts, and place my fear in their inward parts." Heb. viii. 10. " They shall be all taught of me; and in righteousness shall they be established." "The tabernacle of God is with men ; he will dwell in them.'''' Rev. xxi. 3. " I will pour out my spirit on all flesh." Joel ii. 28. " The grace hath appeared unto all men, teaching," &c. Tit. ii. 12. " The manifestation of the Spirit is given to every man, to profit withal." "The inspiration of the Almighty giveth understanding." " Whatsoever may be known of God is manifest within." Rom. i. 19. " Walk in the Spirit." Gal. v. 16. " If ye walk in the light," &c., 1 John i. 7. Article VII. "JVo experience will ever he worth any thing to us, which is not our own experience, begotten through the influence of the blessed Spirit of God." Nev^ York Sermons, p. 123. 27 The sermon here tells us, that we are not to depend on the experience of others, or the testimony of othersj that a mere belief of the report of others, will do nothing for us / that we must come to experience the work of salvation in and for ourselves. And is not this a weighty and undeniable truth 1 " This knowledge, then, of Christ," (says Robert Barclay,) " which is not by the revelation of his own spirit in the heart, is no more pro- perly the knowledge of Christ, than the prattling of a parrot, which has been taught a few words, may be said to be the voice of a man." Hugh Turford says, "Paul went not up to Jerusalem — but in the strength of the Lord. With a book of exjjerience in his heart, instead of a Bible in his hand, he went into Arabia to preach the gospel to the heathen." "In this is the distinction between the true believer and the false; the true believer hath the spirit of prophecy, the witness in himself. (1 John v. 10.) The false be- liever hath but i\\e outward iGst'imowy , ox relation of things, but not the inward substance, the covenant and law of life within.'''' Isaac Pennington's Works, vol. 2, p. 177. " The Scriptures we highly value ; but we believe not the things we often quote thence to be true, only because there; but for that we are witnesses of the same operatio7i, and bring in our experimental testimonies, to confirm the truth of theirs; and such truly honour the scriptures: all others are at best but emptij scribes, and pharisaical babblers.''^ Christian Quaker, p. 222. Article VIII. " Thomas Wetherald, at an irregular meeting held at Green Street, says: 'And I want us, therefore, inour investigation of spiritual things, to bring 28 spiritual evidence, to prove spiritual trutlis. Let us attend to spiritual reflections, and not be looking to the Scrip- tures, and to the systems of men, and to the words of preachers ; for all these, being of an external character, can only form an ignis faiuus, which leads to bewilder, and dazzles to blind.' " Quaker, vol. 2, p. 217. Here again, great injustice is done to the author by a partial extract. In the next sentence he says, "Yet this is the summum bonum, or light and power, which many are depending on." Here the paragrnph ends. In the next, he says, " A comparison has struck my mind, since standing among you, which may be illustralive of my views in relation to the Scriptures of truth, and all other external evidence. They may be compared to the light of the moon, and lesser luminaries. The moon and other secondaries shine by horrowedlight y and if the sun does not illuminate them, they must remain opake bodies." This is too plain to be mistaken. " Many are depend- ing" on the Scriptures, without the light of the sun of righteousness to open their understandings ; therefore, to such as read or study them without the aid of this light, they are an ^'■opake body," an " ignis fatuus." Tlie authors of the Declaration had this clear illustration before them; yet, in the very face of such evidence that Thomas Wetherald meant no more than what Robert Barclay, George Fox, William Penn, Isaac Pennington, and many others, had affirmed, that the letter, of itself, without the Spirit, " darkeneth and killeth ;" yet, in summing up their list of charges, they state, not that Thoinas Wetherald only, but '■Hhe separatists and their ministers," assert that they [the Scriptures] " only form an ignis fatuus, which leads to bewilder, and dazzles to blind;" whilst they withhold from the reader the explanation which accompanies the detached sentence. 29 Article IX. " In accordance with the above senti- ments,^'' (continues the Declaration,) " concerning the Holy Scriptures, the Berean says, ' In vain does any man quote the Scriptures as authority for his opinions ; for if they have not been immediately revealed to his own mind by the Holy Spirit, they deserve no better name as it respects him, than speculations.'' " Vol. 2, p. 211. This charge bears the same stamp as the preceding one. All knowledge and opinions drawn from Scripture, independent of immediate revelation, — that is, without the aid and illumination of the Spirit, — are " vainj" (which is the sense of the passage) and even worse. Such know- ledge or opinions, according to Robert Barclay and many others whom I have quoted, "darkeneth and killeth." The great niunber of sects, into which the Christian world is divided, with their discordant creeds founded on such knowledge and opinions, illustrate the truth of the "sen- timents" expressed in the extract. " Ye search the Scriptures, for in them ye think ye have eternal life ; yet ye will not come unto me that ye might have life.'''' "And this knowledge is also revealed in the Scrip- ture," said Isaac Pennington, " but they [Christians] are so drowned in the letter, wherewith the carnal part is so filled, that the spiritual eye cannot open in them to see ; so that which was ordained for life, becomes death to them, and they perish." Vol. 1, p. 140. "It is no more the knowledge of Christ," says Robert Barclay, "than the prattling of a parrot may be said to be the voice of a man." Such William Penn declares " are at best but empty scribes and pharisaical babblers." Bishop Jewel says, "Flesh and blood is not able to understand the holy will of God, without special revela- 3* 30 tion ;" and that " without this special help and prompt- ings of God's spirit, the Scripture is to the reader, be he never so wise and well-learned, as the vision of a sacred book." Jewel against Hardi?ig, pp. 532, 534i. Article X. The Declaration quotes from the Berean thus : " Those revelations were for other times and other states, and not for us ; they belong to those to whom they were immediately revealed. And that, and only that which is immediately revealed to us, belongs in like manner to us, and to us only.'''' Berean, vol. 2, p. 212. In this extract, the words, " those revelations," will suggest to the reader the inquiry, what revelations are here referred to \ Now, as the authors of the Declara- tion have seen meet to withhold from him this requisite information, I here give it as follows : " All that is given us to A:;iowonthis subject, [rewards and punishments] is, that our heavenly Father hath so formed us, that a state of happiness is inseparably con- nected with virtue, and misery with vice, and this is doubtless enough for us to know. This established order of things has been called rewards and punishments ; but what- ever idea has been formed in the mind, as to the extent and meaning of these terms, all that we certainly know, or that is revealed to us on the subject, is what I have expressed in the above sentence, [that is, inward peace for doing right, and remorse for doing wrong.] Theo- logical speculators, who have Avritten on the subject, hav • given to punishments a vindictive character, and made an infinitely good and merciful Being the immediate author and contriver of them, [punishments,] thus reek- 31 ing his verigeance on the wicked. And, indeed, if we are to accept the Scriptures as a Divine revelation to us, as the author under review would seem to imply, there is much to be found in those writings to confirm and es- tablish such views. But when we reflect that our bene- ficent Creator, in his dealings with mankind, has, in infi- nite condescension, adaptedh'is instructions to their state AND COMPREHENSION, wc inay safely reject the speculations of these writers when they cite such scriptures, and give them a literal application as containing the " truths of God ;" and that without derogating from their genuine- ness or authenticity, [Those revelations were for other times, and other states, and not for us. They belonged to those to whom they were immediately revealed. And that and only that which is immediately revealed to us, belongs in like manner to us, and to us only."] Berean, vol. 2, p. 212. The Berean here says, that the Creator adapts his instructions, or revelations, to the states and comprehen- sions of men ; and that which is revealed to us, belongs to us (or each of us) only, &c. All Divine knowledge that is saving, comes by the light of Christ within. The Scriptures convey not this knowledge without the aid of the Light opening them to the understanding ; and that which is thus immediately revealed to each indivi- dual, " belongs" to him exclusively ; teaching him what his duty is to his Creator, to his fellow-creatures, and to himself. Every man coming into the world, is thus enlightened, or receives a manifestation of the Spirit to profit withal. These revelations are special to each one ; are adapted to his particular state and need ; and thus minister to his wants, for his own use and benefit, and not for another. This is the doctrine or religion of 32 Friends. Hence the Berean says, " That which is im- mediately revealed to us, belongs to us, and to us only.'''' From the above quotation it appears, ^rs<; That the Be- rean does not consider the Scriptures, in a strict sense, a revelation to us; hut rather the history of a revelation or revelations made to others. The admitted principle, that the Spirit that gave them forth, is necessary to open them to our understandings, conveys the savie idea. Robert Barclay says: "We do not plead for a new gos- pel, but for a new revelation of the good old gospel and doctrines," (or words of like import.) In like manner William Penn: That which is " immediately revealed by the eternal Spirit, is the only true revelation, and the Scriptures but a godly tradition.'''' Works, vol. 2, folio, p. 37. Second: That those revelations which represent the Deity as vindictive, revengeful, &c., are not to be literally construed by us, — are not adapted to our state, who have more exalted views and clearer apprehensions of the all- perfect and glorious attributes of God, than the Israelites had. In this sense, therefore, " those revelations" do not "belong to us," because not true to our state. Wm. Penn, in his "Primitive Christianity Revived," chapter 7, presents the same view, thus : " He has condescended, for the hardness and darkness of men's hearts, to ap- proach and spell out his holy mind to them by low and carnal ways, as they may appear to our more enlightened understandings ; suffering truths to put on diverse sorts of garments, the better to reach the low state of men," &c. Third: The Berean admits the genuineness and au- thenticity of those revelations spoken of ; — the question involved, therefore, is the construction, not the denial of them : and in departing from the letter and adopting a construction in conformity with other parts of Scripture 33 where the Divine attributes are spoken of, he has only exercised a discretion, and followed an example sus- tained by the highest authorities. The next extract in the Declaration, is also taken from the Berean, and is as follows : Article XI. " Now the revelations respecting the nature of God, which were made to the Israelites, are true when viewed as in connection with, and as having relation to their spiritual condition ; but to any other state, they are not true / therefore, such revel at ions, ah' stractedly taken, are not true in themselves, — are NOT THE truth OF GoD," Vol. 1, p. 403. Here is another passage, detached from the context which furnishes an explanation, and is therefore withheld, and the part objected to printed in capitals, the more to impress the mind of the reader with the alleged criminality of its author. Here follows a part of the context. After stating the difficulty of finding language to express the mode of existence, even of a_^rt//ebeing, in a highly wrought state of mental feeling, the Berean says: " From the above consideration it is manifest, that it is impossible for language, finite and imperfect as it must necessarily be, to describe the modes of existence of the Great Supreme. The external world furnishes us with some fair testimonies of His power and His immensity ; but the operation of His Holy Spirit in man, can alone convey to us that knowledge of Himself which it interests us to possess ; and tliis knowledge must be more or less perfect, according to the spiritual condition of each soul to receive and to profit by if. His mercy and condescending 34 goodness in thus treating with man accordwg to his state, has given rise to the various dispensations of the law, the prophets, and the more perfect revelation of Himself in what is called the Gospel day. Every age, in short, has had that degree of revelation adapted to it ; and every in- dividual a dispensation of grace and of knowledge suited to his spiritual condition. From die history given of the Israelites, it must be conceded, that their moral and intel- lectual condition was low and degraded. They were in- capable of conceiving, or receiving just ideas of God. The revelations, therefore, made to them, however wisely adapted to a state extremely outward and carnal, cannot he LITERALLY construcd as representing always the true nature and character, affections and attributes of the Divinity. Had He been revealed to them encircled with all his glorious perfections. He would have dazzled, not enlightened ; He would have blinded, but not instructed them. [Now the revelations respecting the nature of God, which were made to the Israelites, are trite, when viewed as in connection with, and as having relation to their SPIRITUAL CONDITION ; but to any othkr state, they are not true : therefore such revelations abstractedly taken, are not true in themselves, — are not the truth of God.] No state short of entire perfection is capable of receiving ' the truth of God,' and of apprehending and comprehending Him as HE REALLY IS." The reader will now perceive, that the extract in the " Declaration " has been taken out of the midst of a para- graph; and had but a few lines only, preceding and follow- ing it, been included in Uiat extract, they would have af- forded such an explanation as would have deprived it of those objectionable features which it is made to possess, as copied into the " Declaration." 35 We read in Scripture respecting God, that He fainteth not, nor is weary ; — that he cannot repent ; — that he is steadfast forever, immutable, without variableness or shadow of turning ; — that He is love ; — that anger is not in Him ; — that He sleepeth not by day, nor slumbereth by night, &c. We also read there, that He is weary ; — that He repents ; — that He hates ; — that He is a God of vengeance ; — af- fected with fierce anger ; and again is pacified ; — tliat He walks, — stands, — rests, — -and awakes as one out of sleep &c. Now it is manifest that these statements, standing in direct opposition to each other, cannot all be true ; and the Berean, in his remarks on this subject, says in sub- stance, that "those revelations," mentioned in the latter sen- tence, that ascribe to Deity the affections which belong to the weakest of mortals, are not (" abstractedly taken") to be literally construed ; — that they " are not true in them- selves, — are not the truth of God — and that this phrase- ology is used in the Scriptures, through infinite condescen- sion to the low and degraded state of the Israelites, who were " incapable of conceiving or receiving just ideas of God;" — and diat "no state short of perfection is capable of receiving the ' truth of God,' and of apprehending and comprehending Him, as He really is." So George Fox says, " To what state Christ and his apostles spoke, the words were truth to that state." Great Mystery, p. 386. The same view of this subject is expressed by William Penn, before quoted, viz., That God " has condescended, for the hardness and darkness of men's hearts, to approach and spell out his holy mind to them hy low and carnal ways, as they may appear to our more enlightened under- standings," &c. 36 " It is indeed to be admitted, that all the language in which God speaks of himself in the Jewish Scriptures, does not, if rigorously interpreted, accord with those views of the Divine character, especially with those lofty and sublime views of the Divine nature, which have been gath- ered from this source into our confession. Thus we read familiarly of his eyes, and hands, and feet, and face, — as if he were flesh, and not spirit ; — of his being angry, and gi'ieved, and jealous, and revengeful, — as if he were of like passions with ourselves ; — of his being restrained or con- trolled," &c. " All such representations are, no doubt, in- appropriate and unworthy, in relation to the lofty truth ; yet were they necessary and inevitable in relation to the low and inadequate capacities of those whom they were designed to instruct." — Lectures on the Jews, hy minis- ters of the Established Church, Glasgow. Philadelphia, Presbyterian Board of Publication, 1840. In like manner Job Scott remarks as follows : " His [God's] nature is such, that He is an eternal Fountain of Love ; and yet that same nature maketh Him a consuming fire, and a God of venge^ince to the wicked. Indeed, these two seemingly diff'erent operations of His power, are not, in Himself, any wise different. It is no more two acts, or operations, in Himself, whereby one soul is consolated, and another condemned, than it is two different natures in the sun to soften pitch and harden clay. He is to men and to all things, according to MezV own state, condition, and BEING. His whole nature is in such eternal opposition to all evil, that every soul that commits it, mustyecZ his vengeance. Yet it is not in our power by all our evil deeds, to alter Him, — the unchangeable God, — or to disturb his repose, by stirring up passions of anger or revenge. 37 He cannot be at one time other than what He is at alt' times,'" Job Scotfs Works, vol. 2, p. 300. The Declaration, after giving a summary of what it charges as " unsound and spurious" doctrines, speaks of that founded on the last two articles, in the following in- flated style : (p. 19.) " But we could not have supposed, that at this enlight- ened day, when their [the Scriptures'] divine authority has been so abundantly confirmed by the accomplishment of the ancient prophecies, and in the experience of the true Christian, that any of the professed believers in the " light within" would dare to assert, that those divine revelations respecting the nature of God, are not true in themselves, are not the truth of God. It is an affecting proof of the dreadful consequences of a spirit of skepticism and unbe- lief, that they sliould become so darkened as to speak in this irreverent manner of those weighty truths revealed to the Lord's servants, to whom he condescended to speak as face to face." The reader has now before him the merits of the case, in relation to the last two articles, (X. and XI.) The ques- tion, as will be readily perceived, does not turn on a denial of Scripture — for the genuineness and authenticity of the texts in question, are fully admitted — but on the construc- tion of them merely ; and that given by the Berean is sus- tained by William Penn, Job Scott, and others. Neither has he spoken " in an irreverent manner." It is a common practice with commentators to resort to construction, when certain parts of Scripture are contrary to other parts, and to right reason. And if those passages which invest the Almighty Jehovah with the frailties of humanity, are to be accepted literally, we may with equal reason adopt the 4 38 Popish doctrine of transubstantiation : for the texts, " The Lord reOengdh and is furious," Nah. i. 2, " For it re- penteth me that I have made them," Gen. vi, 7, . " Search the Scriptures, as we read the Bereans did, and see whether these things are not so. But you cannot knov: them by reading them merely, but as you are directed by the light of the Divine Spirit. Under the influence of that Spirit, you may not only read and understand them, but you will be confirmed thereby." Ibid, p. 17. " And 4.* 42 when we read it under this influence, it w&uld carry com- fort and consolation to the soul^ Jbid, p. 316. Much more I might quote of the same tenor, were it necessary. But one fact remains to be stated, which casts a flood of light upon this subject. He very often appeals to them, as to an authority not to be contested, in support of his doctrines. On almost every page of his discaurses, are quoted passages from Scripture, as an authority from which there can be no appeal. He every where asserts their claim to revelation. But he contends that the light of the Spirit is necessary to un- fold them, and make them useful to us. Here follows what he says for himself : " And there are those who assert that I disbelieve the Scriptures, and that I undervalue them. But there is not a greater falsehood expressed among mankind ; and I will assure you, my friends, that what I say is truth — I have loved the Scriptures of truth from my youth. I have'delighted in reading them ; and perhaps there are none who have read them more than myself: and I presume, according to my knowledge, no man has received mo7-e advantage than I have, and continue to have, from reading them. And I am at this time convinced, that wherever I have been called to be a mouth for the Lord in the line of the gospel ministry, I need not make this apology or de- claration. No individual ever brought forth more scripture to prove his doctrines, than I have when under the influence of Divine love and truth that gave forth the Scriptures. Divine wisdom, knowing the state of the people, that they would hardly receive my doctrines unless confirmed by scripture testimony — here imme- diately, without the necessity of seeking for it, a passage would rise up, in consonance with my assertion or de- 43 claration. And I appeal to the people where my lot has been cast, if it has not been my case. Then, what in- fatuation to say that I undervalue the Scriptures ! No, my friends, I do not undervalue the Scriptures of truth ; but I feel it a duty to set them in the right place, and I dare not set them above it. For, if I do this, I shall ofTend my Creator — -I shall offend against that light Avhich is my faith, and my governing principle ; and in which I feel peace with God, and with the children of men every where." Quaker, vol. 1, p. 19. "The New Testament," says Edward Hicks, "I con- sider to be a great blessing ; it is an invaluable treasure, as an outward and secondary rule," &c. Sermons, p. 47. Thomas Wetherald says, " The Scriptures were writ- ten for our instruction, edification, reproof, and comfort in righteousness ; that we, through faith and comfort of the Scriptures, might have hope." Sermons, p. 205. The Berean says, " The Spirit, in its inward opera- tions on the soul, is the foundation and object of the Quaker's faith, — his hope, — his rule, — his salvation. Neither the Quaker's faith, therefore, nor his doctrines, are founded on the Scriptures ; but he appeals to the Scriptures, or to the conditions and experiences of the saints of old, as therein recorded, as corroborative and confirmatory testimony, both of his faith and practice ; and he finds himself thereby the more confirmed and comforted : ' that observing the providences attending them ; seeing the snares they were liable to ; and be- holding their deliverances, we may thereby be made 44 wise unto salvation, and seasonably reproved, and in- structed in righteousness.' " — Berean, Second Series, vol. 1, p. 33. See also Barclay, pp. 33, 87, 98. I deem it unnecessary to produce further testimony here on this subject. I will only add, that the Queries respecting the reading of the Scriptures in our families, continue to be read and answered in all our meetings, and this use of them is adhered to among us, agreeably to the ancient custom of our religious Society. The Declaration, after giving a synopsis of the spurious charges against us, already quoted, continues as follows : " The Society of Friends have always fully believed in the authenticity and divine authority of the Holy Scriptures, and acknowledge them to be the only fit outward test of doctrines, having been dictated by the Holy Spirit of God, which cannot err. They are profitable for doctrine, for re- proof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works ; and are able to make wise unto salvation through faith which is in Christ Jesus ; and whatever any teach OR do contrary thereto, they reject as a delusion." p. 19. These views we own and unite with : they have often been expressed and published by our religious Society, in denial of charges brought against it by its adversaries, of the same character with those found in the Declaration, and equally unfounded. In allusion to these charges, now revived by that work, the Declaration says, " It must be evident to every candid mind, that the sentiments of the Separatists, wlxich we have 45 quoted from their own works, are at perfect variance with the doctrines of our early Friends, respecting the Holy Scriptures, howe\er they may endeavour to make the im- pression upon the public mind, that they are one in faitli with them." pp. 20, 21. Tlie kind of evidence, and how " quoted from their own works," I have exliibited to the reader : now, I will here present a summary, "quoted" much in the same manner, though with less injustice, from the Works of ^^ncient Friends of the highest standing in their day. By which it will be clearly seen, that through the same process that has been used against us, brought to bear against them, charges even of a higher grade than those now imputed to their successors, can be equally sustained against them. They say respecting the Scriptures, — That they are "carnal, and killeth ;"that the letter is paper and ink, and the letters carnal. (George Fox.) — That there " are errors and corruptions in them, that men who could not read ha\ e detected." (Robert Barclay.) — That they " are not the rule, nor a rule." (Isaac Pennington, Richard Huh- berthorn, Humphrey Smith.) — That " tlie knowledge they give, but puffeth up, and fitteth for the slaughter." That "the best copy of the Scriptures is but a dead corpse, and bare carcass." (Samuel Fisher.) — That " what is spoken immediately from the Spirit, is of as great and greater au- thoriti,' than the Scriptures, as received and immediately proceeding from the Spirit," r?ra;e and confidential; but has been drawn forth in violation of the Divine precept, of doing as we would be done by ; printed, and widely circulated, as if intended to ruin the religious character 58 of Elias Hicks. The letter (according to the Declara- tion) contains the " doctrine of infidelity:" why then violate its privacy (where it would have been harmless) and sow the seeds of " unbelief" through the commu- nity, by giving it publicity \ ^If its matter contain the seeds of " infidelity," as the Declaration affirms, those who have given it publicity, and widely circulated it through the community, are alone responsible for the consequences which may follow. 2. If, from religious concern, any action was thought necessary to be taken upon it, the Discipline of the Society of Friends was open, and clearly indicated what that action should be, namely : to place the letter in the hands of the overseers or other Friends of the meet- ing to which its author belonged, to act thereon as sound discretion might dictate. But the document was put into the possession of the members of another Yearly Meeting, in direct violation of Discipline and good order, and is made to form a conspicuous part of the Declara- tion, and then submitted to the members of the Yearly Meeting of Pennsylvania for adjudication ; whilst, under the Discipline of Society, they had no right to meddle with it. Article XV. " For he [Jesus Christ] had read the law and understood it ; because he was faithful to the manifestation light: and it was dispensed to him in proportion to his necessity to understand the law. For he had not more given him than would enable him to fuljil it, the same as the other Israelites : for if he had more, he could not be an example to them." Wilmington Sermon; Quaker, vol. 1, p. 193. 59 Moses thus prophesied of the Messiah : " The Lord thy God will raise up unto thee, a prophet from the midst of thee, of thy brethren, like unto me : unto him ye shall hearken." Deut. xviii. 15. Being of the brethren, there is therefore no impropriety in calling him an " Israelite neither was he " ashamed to call them brethren." " The coming of Christ in that blessed manifestation," says William Penn, (his appearance in the flesh,) " was to the Jews only : he says it himself: he was " not sent, but to the lost sheep of the house of Israel.'''' William FenrCs Works, vol. 5, p. 385. Again : " He came unto his ow?i, and his own received him not." John i. 11. In like- manner, Thomas Story says, " The prophecies concerning the advent of the Messiah, were fulfilled to the Jews, to whom alone he was sent, and appeared in the days of his flesh. And thus, as to the outward appear- ance, he may properly be called " the Jewish Messiah," without derogating from his high office, or lessening the importance of his mission." Where God's fulness is bodily, there must God himself be, with all his glorious attributes. But can God learn obedience "? Can He suffer'? Can God be temptedl Did He die on the cross \ Was He killed by the crea- tures which He had made, and laid in the sepulchre of Joseph of Arimatheal But the man Jesus did learn obedience by the things which he suffered, — was tempt- ed, — died on the cross, and his body was laid in a tomb. Hence, we must of necessity distinguish be- tween Christ, and the garment which he wore; — who declared that of himself he could do nothing ; — between 60 the man Jesus, and Christ the eternal Word, — the om- nipotent God ; — for it was this Word, even Christ, wherein all fulness dwelt. The apostle prayed that the Ephesians might "he fill- ed with all the fulness of God," (2 Eph. iii. 19,) and come " unto the measure of the stature of the fulness of Christ." (Ch. iv. 13.) In both these last cases, it appears that the apostle does not mean an absolute and literal fulness, but as much as the capacity of the sub- ject can receive or bear. The character which the man Jesus gives of himself, may be appealed to as the highest authority, to deter- mine any question relating to himself ; and he declared that he could do nothing of himself, and that the words which he spoke, were given to him by the Father. (John xvii. 8.) So Isaac Pennington : " It is the Spirit, the life which was revealed in that man, (by which he did his Father's will,) which was and is the foundation, whereupon all the living stones are built." The above extract (Art. XV.) gives the opinion of Elias Hicks, in relation to a subject which the framers of the Declaration appear to have considered as involv- ing the Divinity of Christ. Some of the features, or forms of expression above quoted, may be deemed in some respects peculiar to Elias Hicks. But as a denial of the Divinity of Christ, was one of the most serious charges brought against our early predecessors by their opponents, and was constantly denied by them, I will proceed to quote from their writings, in order to show what the Christ was which ihey believed in, and what their doctrine was respecting Christ. 61 Isaac Pennington (London edition, 176], in two vols, quarto) says: 1. "Now friends, if ye will know aright, ox believe aright, ye must know and believe in Him who was with the Yaihev before the u-orld was, — who was the Saviour, — the Jesus, — the Christ, from everlasting. For what makes him so ? Is it not his nature 1 Is it not the power of salvation in him 1 His taking up a body, made no alteration in him, — added nothing to him : only it was necessary that he should take it up, to fulfil the will in it, and to offer it up a sacrifice in his own life and spirit, to the Father. This we firmly believe : and this also we cannot but say further, — that the virtue, the value, the worth, the excellency of what was done by him in the body, teas 7iot of the body ; but it was in him before time, in time, and will be after time, and for ever." Vol. 2, p. 11. 2. "What is attributed to that body, we acknowledge, and give to that body, according as the Scripture at- tributeth it ; which is through and because of that which dwelt and acted in it ; but that which sanctified and kept the body pure, and made it acceptable in him, was the life, holiness, and righteousness of the Spirit. And the same thing that kept his vessel puke, it is the same thing that cleanseth us. The value which the material flesh and blood had, was from that ; in its coming from that; in its acting in that; in its suffering through that : yea, indeed, that hath the virtue : that is it which is of an unchangeable nature, which abideth for ever." Vol. 2, p. 8. 3. " And when the Spirit of the Lord was upon him, moving him to preach the gospel, he preached the gos- 6 62 pel in the Spirit and power of the Father y and went about doing good, and healing all that were oppressed of the devil, as his Father'' s Spirit led and guided him ; for he DID NOTHING OF HIMSELF, Or in hls OWN WILL, Of FOR HIMSELF : but ALL in the will and time of the Father.'''' Isaac Pennington's Works, vol. 4, p. 99. 4. "Now the Scriptures do expressly distinguish be- tween Christ, and the garment which he wore ; between him that came, and the body in which he came ; be- tween the substance which was veiled, and the veil which veiled it. ' Lo ! I come ; a body hast thou pre- pared me.' There is plainly He, and the body in which He came. There was the odtwakd vessel, and the inward life. This we certainly know, and can never call the bodily garment Christ, but that which appeared and dwelt in the body." "For Christ is the Son of the Father ; he is the infinite, eternal Being — one with the Father, and with the Spirit, and cannot be divided from either, — cannot be any where, where they are not ; nor can be excluded from any place where they are. He may take up a body, and appear in it ; but cannot be confined to be no where else but there ; no, not at the very time when he is there. Christ, while he was here on earth, yet was not excluded from being in heaven w^th the Father, at the very same time ; as he himself said concerning himself, ' the son of man which is in heaven.' (John iii. 13.) Nor was the Father excluded from being with him in the body : but the Father was in him, and he in the Father," &c. (Pennington, vol. 3, pp. 61, 62.) The " Spirit of the Father" and " the Spirit of Christ," " are one and the same Spirit." Pennington. 5. " The knowledge of those, and the belief of those who own the Light, and believe in the Light, is owned 63 by Goc/'s Spirit, (in this our day,) for the true believing IN THE Lord Jesus Christ, and for zAaZ knowledge which is LIFE ETERNAL : and the knowing and believing on him, AS MEN ACCOUNT IT, according to their apprehension of the LETTER, without this, IS RECKONED WITH GoD FOR IGNORANCE AND UNBELIEF." Ibid, Vol. 2, p. 174. 6. To an opponent, Isaac Pennington answers: "If he mean by ' the man Christ Jesus,' the secojid Adam — the quickening Spirit — the heavenly ma?i — the Lord from heaven — he who is one with the Father — the Word which was in the beginning, which created all things ; I grant Him to be the Redeemer : for it was he who laid down his glory wherewith he was glorified before the world was, and made himself of no reputation, but took upon him the form of a servant, and came as a servant, in the fashion of a man, to do the will. But if he distinguished Christ from this Word and Spirit, and make the man's nature the Saviour, and the Godhead only assistant to him, (as he seemed to word it before, and as these his words seem to imply,) THAT I UTTERLY DENY. For SO testifietli the Scripture, ' I am the Lord, and beside me there is no Saviour.'' 'I am a just God, and a Saviour,' &c. So that Christ is the Saviour, as he is one with God. And so he is not a foundation, or the corner stone, distinct from God." " It is the Spirit, the life, which was reveal- ed in that man (by which he did his Father's will) which was and is the foundation, whereupon all the living stones are built." Ibid, pp. 154, 155. 7. " What was that which saved people outwardly from their outward infirmities and diseases, whilst Christ was on earth in that body 1 Was it the body 1 Or the life, power, and spirit of the Father within the body, and manifest through the body 1 And can any thing less save inwardly V Ibid, vol. 2, p. 16. 64 8. " Are not the children and he [Christ] of one ! Are not he and they of the samestockl (Heb. ii. 11.) Is it not from thence, that he is not ashamed to call them brethren; even because he finds the nature, spirit, and life of his Father in them 1" Ibid, p. 17. 9. "If I, or any one else, have felt the saving arm of the Lord revealed in us ; if we have felt a measure of the same life, power, and anointing revealed in our vessels, as was revealed in his, — is it not of the same nature 1 Is it not the same thing 1 Is Christ divided 1 Is there one Christ withi/i, and another without ?" Ibid, vol. 2, p. 17. 10. "But H. G. grants, that it is the power and spirit of God himself, or God alone, that doth regenerate, and make men his children. Whence it follows, that it was not merely the outward body of Jesus that was the Saviour, though he was a Saviour in that body ; but it was by the Divine power, or holy Spirit of the Father in him." William Penn''s Chrintian Quaker, p. 338. 11. In answer to an opponent, on the common notion of the hypostatical union, or the union of the Divine and human nature, George Whitehead says, " That the glorious hypostatical union consists of a human and divine nature, or that they are hypostatically one, he should bear with us till he produce us plain scripture for those positions and words." George Whitehead's Lux exorta est, Chr. Quak., p. 363. 12. " And Christ being exalted at the Father's right hand, is no proof that he is remote, separate, or absent from his people and members ; any more than that the 65 Father's right hand of power is absent or remote from them. Though we see what gross apprehensions some men have of God and Christ, who would thus exclude, limit, or circumscribe them ; yea, — God, and his right hand of power, only to a place distant from his people and children, as if he were a body or person like themselves. His right hand of power is where He is, and Christ is inseparably with and in the Father, glorified with the Father's own self, even with the same glory which he had with him before the world began, which glory is Divine, invisible, and incomprehensible : and therefore hitman or earthly nature is not capable of that Divine glory and power, wherewith the Son of God was anointed, digni- fied, and exalted at God''s right hand.'''' G. Whitehead's Chris. Qua. pp. 341, 34-2. 13. " Therefore come all hither ye scattered ones over the world ; the power of God 'm you feel ; and then you feel Christ Jesus, who hath enlightened every one that cometh into the Avorld. Then you ^\nW feel the covenant, which you have with God, which will blot out your sins and transgressions : then you will feel the blood of Christ Jesus which cleanseth from all sin, which the Light discovers, as you walk in the light as he is in the light, and you will have fellowship one w'ith another : the kingdom of heaven is seen, which is as a grain of mustard-seed — which is within.'''' George Fox^s Doctrinals, p. 134, fol. 14. " For Christ is manifest in the flesh, to condemn sin in the flesh : all that witness Christ in them, male and female, I say, Christ manifest in thetr flesh, he doth condemn the sin that is in their flesh ; yea, and makes 6* 66 an end of sin, and finishes the transgression, and brings in everlasting- righteousness into them." George Fox's Epistles, No. 262. 15. " Here is an immortal, eternal, invisible King, and is known by his invisible, holy Spirit, and rules in the hearts, and in the kingdom of heaven, in men and women.'''' Doctrinals, p. 1090. And the Light, Christ, which doth enlighten every man that comes into the world, is sufficient to guide to eternal life ; and he that believeth in it shall not abide in darkness, but shall have the light of life.' Great Mystery, p. 386. 16. William Penn says, " In short, this conclusive argument for the proof of Christ the Saviour being God, should certainly persuade all sober persons of my inno- cency,* and my adversaries' malice. He that is the everlasting wisdom, — the Divine power, — the true Light, — the only Saviour, — the creating Word of all things, whether visible or invisible, and their upholder by his own power, is, without contradiction, God. But all these qualifications and Divine properties are, by the concurrent testimonies of Scripture, ascribed to the Lord Jesus Christ. Therefore, without a scruple, I call, and believe him to be the Mighty God." William Penn's Innocency with her open face, pp. 95, 96. 17. " There is a great noise by way of objection, among many of the professors of this age, against the people called Quakers, which is on this wise, viz. : * He was cast into prison on the charge of denying the Divinity of Christ 67 'We do not understand,' say tliey, 'that you ever pray to God in the name of Jesus, cScc, though we grant you often preach and pray, and many good exhortations there are to be heard among you ; but we seldom, or never hear you pray or preach in the name of Jesus, or you seldom use the name of Jesus among you ; but , of God, and the Father, and the Light, and the poiw, and the Spirit and the wisdom of God, &rc. Seeing it is written that whatsoever you do, do it in the nameo[ the Lord Jesus ; and to the name of Jesus let every tongue confess, and every knee bow ; and ' whatsoever ye ask in my name,'' saith Jesus, ' shall be given to you,' &c. " To which I shall endeavour to answer, as I have received of the Lord; making it manifest unto the meanest, simple, sober understanding," &c. "I do affirm that they who preach and pray in the Spirit, and power, and light, and wisdom of God, do pray in the name of Jesus ; for Jesus is but a name which was given unto that which was, before thzt name was.'''' William Baylifs Works, pp. 157, 158. 18. " The word Christ, in letters, Christ, was not known (neither was there any occasion of them) be- fore man had transgressed. But the /wwe?- which was in that man or body which suffered without the gate of Jerusalem, was before the body or creature was made : and it was the power of the Most High which oversha- dowed the virgin ; and he said '■ Jl body hast thouprepared me.'' Mark, this was the life and power in the body which spoke, in whom the fulness of the Godhead dwelt. And he [the man Jesus] spake and prayed to his Father, which was in him. (John xiv. 11.) So, though he, [the life and power] was not known by those letters, or the name Christ, yet he was with the Father glorified 68 before the world began, and was the Word in the begin- ning, by whom the world was made ; who said, ' Before Abraham was, I am:' but the name or letters, Christ, was not uiitil many hundred years «/i'er." William Bayly''s Works, p. 94. 19. " There are but two seeds in the whole creation, between which enmity is put, and are absolutely con- trary in nature, fruits, and eflects ; that is, the seed of the serpent, and the seed of the woman, which is Christ in his people j — the same to-day, yesterday, and for ever." Ibid, p. 196. 20. "And we are taught, led, and guided by, and are possessors of a measure of tiie same spirit of grace and truth, that was in that person, Christ, our elder brother, that suffered patiently the contradictions and false ac- cusations of sinners, as a lamb, without the gates of Jerusalem ; of whose resurrection and life we are eye- witnesses." Ibid, p. 169. 21. " For it is not your peace and joy above the seed of God which is meek and low of heart, that will stand you in stead in the day of trial ; for that is the joy of the hypocrite (above the life of God) which is but for a moment. But come you all down into the valley of tears, and bear and sufTer with the precious, groaning seed, which yet in bondage lietli in you ; that so its joy ye may come to know, which no man can take from you. And come to know the Immanuel, God with us, and Christ in us. And he that preacheth any other Saviour, Gospel, or Way to eternal salvation, but the Immanuel, the Son of God, his life, power, and wisdom, in him, to redeem his soul (which is in him) from the curse, wrath, J 69 and power of darkness, which is in man ; — yea, I say, if an a7igel should preach contrary to this gospel, — the light and power of God, which is everlasting, whose foun- dation in man is already laid; — I say, from the presence of the Lord he is accursed. For this testimony I bear from the eternal life and power of God, that the Saviour of man's soul (which is spiritual) is a pure spiritual power of life and infinite love, wrought in man, through the LIGHT in all them that wait in the uprightness and quietness of their spirits, in the simplicity of their hearts." Ibid^pp. 24, 25. 22. " Christ Jesus, the Covenant of God with all men, is peace, — and light, and life, and salvation, to the ends of the earth : which is our testimony to all men upon the earth. " Boctrinalsy p. 223. 23. " Question. Whether Christ in the flesh be ii figure, or not 1 and if a figure, how, and in what \ " Answer. Christ is the stibstnnce of all figures, and his flesh is a figure : for every one passeth through the same way as he did, who comes to know Christ in the flesh : there must be a suffering with him, before there be a rejoicing with him. Christ is an example for all to walk after. And if thou knewest what an example is, thou wouldst know what a figure is, — to come up to the same fulness." G. FoXy SauV s Errand to Damascus, Great Myst., p. 596. From the foregoing extracts, it is manifest, that our primitive Friends recognized a distinction " between Christ, and the garment which he wore," or the body iu 70 which he came ; — between the " outward vessel, and the inward life, or Word that was with God, and was God, — and was tiiat in which the fuhiess dwelt;" — that "His taking up a body to do the will, made no alteration in him, — added nothing to him ; — that "the virtue, the value" of what was done by him " in the body, was not of the bodj' ; but it was in him before time, in time, and will be after time, and forever ;" — that " it is the Spirit, the life, that was revealed in that man, which was and is the foundation whereupon all the living stones are built;" — that man's nature made any part of the Saviour, they utterly denied ; — that Christ is the Saviour as he is ojie with God, and only so in his people ; — and that those " who preach and in the spirit, and power, and light, and wisdom of God, do pray in the name of Jesus ; for Jesus is but a name, which was given unto that which was before that name was;" — that " Christ's flesh is a figure ;" — and " every one passeth through the same way as he [the man Jesus] did, who comes to know Christ in the flesh ;" — that "there must be a suffering with him, before there is a rejoicing with him ;" — and that he is " an example for all to walk after," &c. To this summary, I will add the testimony of Jesus, respecting himself ; which, without doubt, is the highest external evidence on this subject, on record. " But I have greater witness than that of John : for the works which the Father hath given me to finish, the same works that 1 do, bear witness of me, that the Father liatli sent ine. " John v. 36. " The Son can do not hing of himself but what he seeth the Father do." "I can, of mine own self do nothing: as I hear, I judge; and my judgment is just ; because 71 I seek not mine own will, but the will of the Father, that hath sent me." Ibid, v. 19-30. " I must work the works of Him that sent me, while it is day ; the night cometh, when no man can work." Ibid, ix. 4. " The words that I speak unto you, I speak not of myself ; but the Father that dwelleth in me, He doeth the works." Ibid, xiv. 10. " The works that I do in my Father's name [power] they bear witness of me." (x. 25.) " For I have not spoken of myself but the Father who sent me, he gave me a commandment what I should say, and what I should speak." Ibid, xii. 49. " 1 do nothing of myself ; but as my Father hath taught me, I speak these things." (viii. 28.) "For I came down from heaven, not to do mine one will, but the will of him that sent me." Ibid, vi. 38. " The word which you hear is not mine, but the Father's which sent me." (John xiv. 24.) " The living Father hath sent me, and I live by the Father." Ibid, vi. 57. " I have glorified thee on the earth ; I have finished the work which thou gavest me todo^ Ibid, xvii. 4. "But to sit on my right hand, and on my left hand, is not mine to give.'''' (Mark x. 40.) " But of that day and that hour knoweth no man ; no, not the angels which are in heaven, neither the Son, but the Father." Mark xiii. 32. " But go to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God, and your God." John xx. 17. The apostles bear the following testimonies to the outward appearance of Christ in the prepared body : 72 That, " though he were a Son, yet learned he obedience by the things which he suffered." Heb. v. 8. That " In all things, it behoved him to be made like unto his brethren.^' Ibid, ii. 17. That " he was tempted like as we are." Ibid, iv. 15. That he was made ^'■perfect through sufferings." Heb. ii. 10. That he " suffered for us, leaving us an example that we should follow his steps." 1 Pet. ii. 21. That he was "a man, approved of God, by miracles, and wonders, and signs, which God did by him." Acts ii. 22. That " God anointed him with the Holy Ghost, and with power, for God was with him." Acts x. 33. And that, in his own country, he " could there do no mighty works" among them. Mark vi. 5. The amount of the testimony of Jesusrespecting him- self, is : That he came not of himself, but that his Father sent him to do his will ; that, in this mission, he had no power of himself, to perform any thing; that all that he spoke, was by immediate revelation from God, and every act tliat he performed, was by and through the Spirit and power of his heavenly Father ; that the knowledge of the day and hour of the destruction of Jerusalem, was withheld from him. ]\Iat. xxiv. 36. I will now continue the Review of the Declaration in relation to the article of charge (No. XV.) whicfi I have been considering. It is taken from the Sermons, and that it may be kept in view, I will repeat it, as fol- lows : " For he [Jesus Christ] had read the law and under- stood it, because he was faithful to the manifestation of 73 light ; and it was dispensed to him in proportion to his necessity to understand the law. For he had not more given him, than would enable him to fuljil it, the same as the other Israelites ; for if he had more," &c. The sermon is here speaking of the outward, visible, person, — the man Jesus : nevertheless this extract appears to be adduced to prove tliat Elias Hicks here denies the divinity of Christ, the Son of God, or the Word that was in the beginning with God, and was God. " That the outward person, which suffered," says William Penn, " was properly the Son of God, we utterly deny.'''' " He is properly the Son of God," says Daniel Phil- lips, " that hath the essential properties of God, but the outward person or body of Christ hath not the essential properties of God ; therefore the outward person or body of Christ is not properly the Son of God." Isaac Pennington, on John xiv. 9, says, " What ! dost thou know me after the flesh, — after the body \ Dost thou take that for me ? Have I been so long with you, and do you know me no better than so "?" " I came to see the idolatry of all professors, as to the person Christ, — as to the body, flesh and blood ; and that the faith of most professors went no further than the vail, — the outward, — and reached not to Christ, the Saviour, — the life, — the arm and power of God ; not to Christ in spirit, but in flesh." Thomas Zachary, p. 6. " This [Divine life, or light] was it which gave the manhood the understanding it had, and fitted it for so great an embassy : by whose power alone it fasted, prayed, 7 74 preached, cast out devils, wrought miracles, lived the most unblemished life, patiently suffered death, was raised for a holy confirmation ; maugre all the opposi tion of the Jews." The "holy manhood was a chosen instruvient or vessel, in and by which God declared the blessed glad tidings of love, and his message of recon- ciliation to the world." Christian Quaker, pp. 199, 200. " Our righteousness, without Christ, is as a filthy rag." " Christ our righteousness, who is the true light that lighteth every one that comes into the world, we witness him the same Christ, as was in that body that suffered at Jerusalem. And every one of the children of light, in the measure of growth in him, the same mind is in them, that was in Christ Jesus." Williajn Dewsbury, p. 120. " Jesus of Nazareth, a man approved of God by mira- cles, and wonders, and signs, which God did by htm ; this Jesus, the son of Mary, the Jews with their wicked hands did take, crucify, and slay : but it was God who loosed the pangs of death, — raised him up the third day; and God hath exalted him at his right hand, to be a prince and a Saviour, to give repentance, &c., and for- giveness of sins." " So you may see here, it was not God that was crucified and died ; for /^'e raised Christ from the dead on the third day." George Fox^s Doctrinals, p. 1007. " The body of flesh was but the veil, (Heb. x. 20,) the eternal Life was the substance veiled. The one, he [Jesus] did partake of, as the rest of the children did : the other, was he [the man Jesus] Avhich did partake 75 thereof. (Heb. ii. 14.) The one was the body which was prepared for the life, for it to appear in and be made manifest: (Heb. x. 5.) the other was the Light, or life itself, for whom the body was prepared ; who took it up, — appeared in it to do the will ; (Psal. xl. 7, 8,) and was made manifest to those eyes which were able to see through the veil wherewith it was covered." Isaac Pennington, vol. 1, p. 360. "Is not the substance, the life, the anointing, called Christ, wherever it is found 1 Doth not the same belong to the whole body, as well as to the head \ Are they not all of one \ Yea, all one in the anointing '! Was not this the great desire of his heart to the Father, that they all might be one, even as the Father and Christ were one 1" (John xvii. 21, 23.) "And so, being one in the same Spirit, one in the same life, one in the same Divine nature, (2 Pet. i. 4-,) even partakers of God's holiness, (Heb. xii. 10,) Christ is not ashamed to call them brethren. (Heb. ii. 11.) Nor is the apostle ashamed to give them the name, C/;r2's^, together with him. (1 Cor. xii. 12.) The body is the same with the head ; one and the same in nature: and doth not the name belong to the nature in the whole % So that the name is not oriven to the vessel, but to the nature, to the heavenly treasure, — to that which is of him in the vessel, — to that which the Lord from heaven begets in his own image and likeness, of his own substance, — of his own seed, of his own spirit and pure life." Isaac Pennington, vol. 3, p. 54. " There was a nature in that man, Jesus Christ, that was born of the virgin, that was subject to cold, heat, thirst, and hunger, and subject to be tempted of the devil : and this nature ivas not God, whose nature is infinite, 76 eternal, immeasurable, not subject to hunger or thirst, nor to heat and cold, nor subject to temptations.'''' Edward Burrough's Works, p. 637. " Christ is the substance of all figures ; and his flesh is a figure ; for every one passet/i through the same way as HE DID, who comes to know Christ in the flesh." George Fox''s Great Mystery, p. 596. " And he [an opponent] saith, ' The saints are not as Christ is.' Ans. So he denies John's doctrine, who saith: 'As he is, so are we in this present world.'" Great Mystery, p. 401. The foregoing extracts prove that our primitive Friends believed and taught, that the outward, visible person of Jesus, or the "holy manhood," was a chosen in- strument or vessel, in and by which God declared the blessed glad tidings of love, and his message of recon- ciliation, to the world." (Wm. Penn.) — That, because he was a visible object, and "subject to cold and heat, thirst and hunger, and subject to be tempted of the devil," he was not God. (G. Whitehead and E. Bur- rough.) — That " this Jesus, the son of Mary, the Jews with their wicked hands did crucify and slay ;" but that " it was not God that was crucified and died ; — for it was God that loosed the pangs of death, and that raised him up that was crucified, on the third day." (George Fox.) — That " the body of flesh was but the veil ; and that the eternal life Avas the substance veiled ; — that Jesus did partake of this eternal life, as the rest of the children did; — that the one was the body which was prepared for the life, for it to appear in, and be made manifest ; the other was the light itself, for whom the body was pre- 77 pared." That " the faith of most professors went no further than the veil, the ontwart], and reached not to Christ, the Saviour, the life, the arm and power of God." (Thomas Zachary.) — Hence, the visible outward person, the veil, was not Christ the Saviour ; for " he is one with God." (I. Pennington.) " This [the Divine light] was it," says Wm. Penn, " which o-ave the manhood the wider standing it had, and fitted it for so great an embassy," &c. " Every one," says George Fox, " passeth through the same way as he did, that comes to know Christ in the flesh." The apos- tles testify of him, that he learned obedience by the things which he sufl"ered ; that in all things, it behoved him to be made like unto his brethren ; that he was made perfect through sufl^erings; — that he suffered, leaving us an exam-pie that we should follow his steps. Respecting himself, Jesus testifies, that of his own self he could do nothing; and that he spoke and acted in all things, as his Father taught, directed, and empowered him. And when about to leave his disciples, he addressed them with this encouraging exhortation : " Be of good cheer ; I have overcome the world.''^ From the tenor of the quotation from the Sermon, and the views of primitive Friends, as presented by the fore- going extracts, and likewise from the testimonies of the apostles, and even of Jesus himself, it is rendered evi- dent that it is not Christ the Saviour, the Word, the power, and the wisdom of God, that the sermon com- ments on, but the man Christ Jesus / and hence that noth- ing therein is affirmed or denied, respecting the Divinity of Christ. The quotation says that Jesus " was faithful to the manifestation of light," and therefore understood the 7* 78 law. To the term manifestation, as applied to Jesus, the Declaration objects. And wherefore "! Jesus has de- clared that he could do nothing of himself, and that the knowledge he had, the words he spoke, were from his Father's instruction ; and the works he did, were by the power which He conferred upon him. God is Light, and by his light every man is enlightened that cometh into the world : and whatsoever maketh manifest is light. Was it not by this light that God revealed His will to Jesus 1 "Christ in the flesh," says George Fox, " is a figure, an example ; and every one passeth through the same way as he did, that comes to know Christ in the flesh." " By feeling and knowing the Lamh in our vessels," says Isaac Pennington, " we know also what was the Lamb in his vessel^ Again he says : " That which sanctified and kept his body pure, and made all accep- table in him, was the life, [or light] holiness, and right- eousness of the Spirit. And the same thing that kept his vessel pure, it is the the same thing that cleanseth us." Jesus had a will. " I came not to do mine ovm will," said he. " Not my will but thine be done." Was not that will free ! Was he not like unto us in all things, sin excepted \ If his will was not free, t\ie parallel fails in the most essential part. To have a will, and that will under the absolute control of another, is equivalent to having no will at all. " Christ," [the man Jesus,] saj^s Isaac Pennington, " trusted his Father, and obeyed his Father in all things. Now was not that an effect of the righteous nature and spirit of the Father in him ? He became obedient unto 79 death, even the death of the cross ; and oh ! how was his Father pleased therewith ! Did he not say to him, as to Abraham in a like case, ' because thou hast done this thing, in blessing I will bless thee '.' " Vol iv, p. 304. Can obedience be predicated of him who has no will or power to transgress ? Did not the merit of Jesus con- sist in resigfning: or submitting' his own will to the will of his heavenly Father \ And was it not that obedience which received the blessing % The Scripture testifies that he " was faithful to Him that appointed him, as also Closes was faithful in all his house." Heb. iii. 2, "The language of Scripture," says William Penn, " is often hyperbolical. Thus "the disciples were ^//ec? with the Holy Ghost." "Joshua was full of the spirit of wisdom." And the apostles desired, in addressing the Ephesians, that thej' might " be filled with all the ful- ness of Gody Yet, it will not be presumed that more was dispensed, in these cases, than their necessities re- quired. The next quotation from the sermons is as follows : Article XVI. " AA'e must turn our back upon them, and come home to the light of God in us; for it is the same spirit and life that was in Jesus Christ the Son of God. We need not say that it is his spirit, but only that it is the same spirit, a portion of which was in him ; be- cause as reasonable beings, we must always take things rationally.''^ Vol. i. p. 197. 80 This extract is so mutilated, that there is no antecedent to the pronoun " them." I will give so much of the con- text as is necessary to a fair construction of it, putting the garbled extract in italics, viz : "But as soon as our will is slain, and we become sive under the divine light and grace, we do nothing but the will of God. Therefore, all our transgressions being brought to lie before us, we see the dreadfulness of sin, and we try to avoid all the wretched things that we have been doing through our past life. Here we are brought into the situation and state of a child ; it is a new form and state, from which we can rise into a state of virtue; a state in which we can answer the great end of our creation, to glorify God and enjoy him. Now, don't think, my friends, that you can ever get to heaven in any other way ; don't suffer such thoughts, but resist them. \_We must turn our back upon them, and come home to the light of God in us ; for it is the same spirit and life vMch was in Jesus Christ, the Son of God. We need not say that it is his spirit, but only that it is the same spirit, a portion of which was in him ; because as reasonable beings, we must always take things rationally.^ When Jesus was externally on earth, the light within him was all com- prehended in that tabernacle which was seen moving about. Now what became of the rest of the world, if all was in the man Jesus'! And if so, we must have all our help from that which was in him. But we all have the same light dispensed to us from the same source, — from Him that was in Jesus, and who ever was and will be the great I am, the Alpha and Omega.' The sentence in the extract, " as reasonable beings, we must always take things rationally,'''' is objected to. J 81 To which I would ask, Must we, as irrational beings, take things inatianallii I For tliere are but these two ways of taking things. "Greater impertinency," says Wm. Penn, "no man can be guilty of, than to affirm or teach, that there is a reve- lation not immediate. It is a direct contradiction in terms; for that which is revealed, must be immediately, or else it cannot iiATio.NAi.LY be arevelation, but tradition rather." Vol. 2, folio, pp. 395, 396. Here William Penn uses the word in the same sense as the sermon. " Although it is no part of my belief, that the natural reason of every man, is able to be rule, judge, and guide to any man in the things of God 5 yet faith is not in op- position to pure reason ; neither is pure and spiritual reason in opposition to true faith, but in harmony with it, and one with another, as they are the gifts of God." Francis HowgilTs Works, p. 634'. " God hath not given us our reason for no purpose ; but he hath given us our rational faculties that we should make use of them for his glory ; yet always in subjection to his power and spirit." Robert Barclay on Discipline, p. 39. In the context which I have quoted, the speaker says that we must '■^ become passive under the Divine light and grace,^^ &c., which amounts to the same as to tell us that we are not to depend upon our natural reason in the work of salvation. And this view is maintained through- out all the sermons. It is evidently, therefore, not his meaning to exalt reason, at the expense of revelation. Yet the reason is as much a gift of God as is Divine 82 Light, which acts upon the reason, and purifies, and ilkiminates it ; and witliout the faculty of reason, man is either an idiot, or a maniac. But in the use of these terms, the speaker, as appears by what follows the part quoted, had allusion to the doctrine, that the f ulness of the Godhead was in the ma/i Jesus, in that outward, visi- ble appearance. " The body of flesh," says Isaac Pennington, "was but the veil ; the eternal life was the substance veiled j" and which "he [the man Jesus] did partake thereof, as the ?-esi of the children did,'''' Sec. (See the extracts already given on this subject ; wherein it is declared that the fulness of the Godhead dwelt, not in the man Jesus, but in Christ, the Word.) Isaac Pennington says, " he partook" of it ; and the ser- mon says he had " a portion " of it. Now, to partake of it, and to have a portion of it, appear to me to amount to the same thing. There is no doubt that he had enough to " fit hina," (to use the words of William Penn) " for so great an embassy ; and more than this would have been superfluous." Exception is taken to the passage in the extract, which says, " We need not say it is his spirit, but only that it is the same spirit," &;c. Isaac Pennington says: " And when the Spirit of the Lord was upon him, moving him to preach the gospel, he preached the gospel in the spirit ?iind power oithe Father; for he did nothing of himself or in his ou'Ti will.'''' Likewise William Penn says, " This [the Divine Spirit] was it which gave the manhood the understanding it had, and fitted it for so great an em- bassy," &c. There is but one Divine Spirit, and that is 83 God's Spirit. " I will put my Spirit upon him," &c Jesus or the m(mhood, never assumes to possess it as " his own Spirit." Article XVII. The next extract in the Declaration being mutilated, I will include a part of the context, put- ting the charge in brackets and italics. It is taken from the Darby Sermon, p. 13. " ' If I do not the works of my Father, believe me not, but if I do, though you believe not me, believe the works.' Here we see it is not by what people profess or believe, that we are to judge of them, but by their works anddoings. If all their works give evidence that they arise from the love of God, if they are clothed with his love, and wisdom, and humility, this exalts the creature, for it is only the humble soul that is exalted of Goi;\^andwhat encourage- ment, my friends, we receive through this medium, when we arc brought by the light into a feeling of unity with our great Pattern, Jesus Christ, and with God our Creator. 0! see how we come up into an equality with him.^ We are swal- lowed up in his righteousness, having no will of our own, but always at his disposal, going on in the increase of a right knowledge of God's perfections, and of his ex- cellency." Akticle XVIII. The next extract is also garbled. I give it, therefore, (in italics and brackets,) with the part connected with it, and necessary to get the sense of the speaker. 84 "And the spirit by which he [the man Jesus] was actuated, is that light and life, which is the Saviour of the soul. And it was the same light and life, which is the light and life of God ; for he [Jesus] derived it from God, his heavenly Father ; [and we derive a portion of the same which is able to save the soul, if properly obeyed. Here now [that is, in this respect] he was put upon a level ;'\ and for this reason Jesus called the children of God his brethren, saying, ' I will declare thy name unto my brethren ; in the midst of the church will I sing praise unto thee.' " Darby Sermon, p. 17. The exception is to the words " an equality with him;" and " he was put upon a level." Within two pages from whence one of these extracts is taken, we find the following : " The apostle says, that he is our example, that we should follow his steps. But if he had any inore power than we have, how could he bean example to us? He had no more power than would enable him to do the will of God; and he had it in its fulness, and of this every rational creature has his proportion. He had more, because he had a much greater work to perform." Quaker, vol. 1, p. 16. Then, the proper construction is, that the equality spoken of, isrelative and not absolute. We receive, with the man Jesus, of the same spirit, and in the same propor- tion to our need and capacity, as he did. " He had more, because he had a much greater work to perform." The objection lies equally, even against Jesus, and the apostle Paul. " That they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in us." John xvii. 21. This is the equality meant, and lies in the "feeling of unity." " He gave some apostles," &c., says Paul, " for the perfecting of the 85 saints, — for the work of the ministry, — for the edifying of the body of Christ : till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, — unto the measure of the stature of the fulness of Christ." Eph. iv. 13. A similar charge was brought against George Fox ; namely, for saying that he was equal with God. To tliis he answered, " That was not so spoken ; but that He that sanctifieth, and they that are sanctified, are of one; (Heb. ii. 11 ;) and the saints are all one, in ihe Father and the Son ; of his flesli and of his bone. Tiiis the Scripture doth witness ; and ' ye are the sons of God ;' and the Father and the Son are one; and 'they that arc joined to the Lord are one spirit : and they that are joined to a har- lot are one flesh.' " Saul's Errand to Damascus, Gr. Mystery, p. 594. In like manner, Francis Howgill replies to an opponent : " The first thing thy dark mind stumbles at, is, that some have said that ' they that have the spirit of God, are equal with God.' He tliat hath the spirit of God, is in that which is equal, as God is equal and his ways equal. And he that is joined to the Lord, is one spirit : there is unity, and unity stands in equality itself. He that is born from above, is the Son of God ; and he said, ' I and my Father are one.' And when the Son is revealed and speaks, the Father speaks in him, and he in the Father, in that which is equal, in equality itself; there is equably in nature, though not in stature." p. 232. " Every one of the children of Light, in the measure of growth in Him, the same mind is in them that was in Christ Jesus." William Dewsbery, p. 120. 8 86 " And so, being one in tlie same spirit, — one in the same life, — one in the same Divine nature, (2 Pet. i. 4,) even partakers of Goers holiness, (Heb. xii. 10,) Christ is not ashamed to call them brethren : (Heb. ii, 11.) nor is the apostle ashamed to give them the name, Christ, toffether with him." (1 Cor. xi. 12.) Isaac Pennington's Works, vol. 3, p. 54. I proceed to the next extract. Article XIX. " Here we find that the Son of God saw no alternative ; for if he gave up his testimony in order to save his natuial life, he could not be saved with God's salvation : hence he surrendered to the divine will, rather than to lose his standing and favour with his iUmighty Father; and what a blessed example it was." Darby Sermon, p. 16. Tlie Sermon, immediately preceding this extract, alludes to the deeply affecting scene, described in Matt. xxvi. 36, 6ic. " Then cometh Jesus with them unto a place called Gethsemane, and sailh unto the disciples, ♦ Sit 3'e here, while I go and pray yonder.' And he took with him Peter and the two sons of Zebedee, and began to be sorrowful, and verj- heavy. Then saith he unto them, ' My soul is exceeding sorrowful, even unto death ; tarry ye here and watch with me.' And he went a little farther, and fell on his face, and prayed, saying, ' 0 my Father, if it be possi- ble, let this cup pass from me ! nevertheless, not as I will, but as thou wilt.' And he coraetli unto the disciples, and findcth them asleep, and saith unto Peter, ' Wliat ! could ye not watch with me one hour I Watch, and pray that ye enter not into temptation : the spirit indeed is willing, 87 but the flesh is weak.' He went away again the second time, and prayed, saying, ' O luy Father, if this cup may not pass away from me, except I drink it, thy will be done I' And he came, and found them asleep again, for their eyes were heavy. And he left them, and went away again, and prayed the third time, saying the same words. Then Cometh he to his disciples, and saitii unlo them, ' Sleep on now, and take your rest ; behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.' " There is no part of the history of Jesus, that furnishes so striking an evidence, as does the above account, of the truth of the testimony, that he was made like unto us in all things, sin excepted ; or that more forcibly exhiljits his entire dependence on his heavenly Father. " O my Father ! if it be possible, let this cup pass from me," is the universal language of human naUire under the pressure of heavy afiliction and trials. But strength from Him alone who is "mighty to deliver," prompts the saving clause, "Never- theless not as I will, but as thou wilt." And as we dwell under this power, a holy resignation is experienced, and we are enabled, with Jesus, to pronounce the holiest of anthems — " Thy will be done." "That which sanctified, and kept the body pure, and made all acceptable in him, was the life, righteousness, and holiness of the Spirit. And the same thing which kept his vessel pure, it is the same thing that cleanseth us." (Isaac Pennington, vol. 3, p. 34.) For he conquered all his soul's enemies " in our capacity, in every respect in our capacity, except sin : and therefore, as the arms in which he con- quered are ours, we certainly m.iy, if we will but avail our- selves of the force and omnipotency thereof, conquer all the arts and powers of hell." [Job ScotVs Salvation by 88 Christ.) Hence he said, " Be of good cheer ; for I have overcome the world." And this he could not have said in sincerity, liad he not conquered in our capacity. The holy child Jesus, according to apostolic testimony, was " subject " to his parents, " waxed strong in spirit," and " increased in wisdom, and in stature, and in favour with God and man :" and thus by the light and life of the Word, he was enabled to do the will, — to fulfil and abolish the law. And as John prepared the way for him, so he opened the way in the minds of men, for the spiritual ad- ministration, by miracles, signs, and wonders which God did by him, as well as by his sublime instructions, and most heavenly example of purity : for in his whole life, doctrine and death, did shine forth the clearest evidence of truth, goodness, mercy, patience, deep travail for the world, self-denial, holiness, and triumphant martyrdom. See William Perm's Christian Quaker, p. 200. Article XX. " He was tempted in all points as we are. Now, how could he be tempted, if he had been fixed in a state of perfection, in which he could not turn aside. Can you suppose, as rational beings, that such a being could be tempted ? No ; not any more than God Almighty could be tempted. Perfection is perfection, and cannot be tempted. It is impossible.^' Philada. Sermons, p. 253. To this extract is added the following remark: " It would follow from this argument, that Elias Hicks does not believe that our blessed Lord was perfect." [that is, free from sin.] It is difficult to conceive how this insinuation could have 89 been made in the face of wliat Elias Hicks said at Darby {^Quaker, vol. 1, p. 16,) in relation to the crucifixion of Jesus: "But by this he was made a perfect example to us, to show us that for the testimony of God our Creator, we must be willing, as Jesus was, \.o surrender every thing unto God, and to do His will in every thing, even if it cost us our natural lives.^^ No created being can advance beyond this. The " perfection " meant by the Sermon, is a state of glorious immuiability ; a "perfection" which is infinite, and which belongs to God only. This must be evident to every candid reader. " There was a nature in that man Jesus Christ that was born of the virgin, that was subject to cold and heat, thirst and hunger, and subject to be tempted of the devil: and this nature was not God, whose nature is infinite, eternal, immeasurable ; not subject to hunger, or thirst, nor to lieat and cold, nor subject to temptation.^' Edward Burroughs, p. 637. " Let no man say, when he is tempted, I am tempted of God ; for God cannot be tempted with evil, neither temptet^:^ he any man." James i. 13, Articlj: XXI. " Every Christian must come up under the influence of the same Light that guided Jesus Christ ; that Christ that was his Saviour, and Presei-ver, and that power which enabled him to do his work, will enable ustOi come on in die same path." Decl. p. 22. Quaker, vol. 1, p. 44. 8* 90 PARALLEL PASSAGES. " The seed was formed into a vessel like ours, but with- out sin, in which the pure lamb appeared in tlie pure power of life, which kept the vessel pure ; and so he who was to be tlie first fruits, had the honour above all his brethren ; being anointed with the oil of gladness above his fellows.^' " By feeling and knowing the lamb in our vessels, we know ilso what was the lamb in his vessel." Isaac Pennington, vol. 3, p. 30. " In subjection to the same will which the head obeyed,^^ " are the members sanctified." Ibid, vol. 4, p. 128. " We witness him the same Christ as was in that BODY that suffered at Jerusalem." William Dewsbery, p. 120. " He had a greater anointing, than the rest of his breth- ren," Elias Hicks, Quaker, vol. 1, p. 42. " Is not the substance, tlie life, tlie anointing, called Christ, wherever it is found? Doth not the nvrnie belong to the whole body (and every niember of the body) as well as to the Head ?" " And the same thing that kept his vessel pure, it is the same thing that cleanseth us." (Pennington, before quoted.) That " same thing " was the Spirit, or Christ the Word. To be saved and preserved, is it not the same as to be kept pure ? Article XXII. " I don't want to express a great many words, but I want you to be called home to the substance. For the Scriptures and all the books in the world can do 91 no more. Jesus could do no more than to recomineud to this Comforter, which was this Hght in liim." Quaker, vol. l,p. 40. The following texts of Scripture are connected with the above extract, and necessary for a riglit construction of it : " And I will pray the Father ; and He shall give you another Comforter, that he may abide with you for ever, even the Spirit of Truth." John xiv. 16, " Nevertheless, I tell you the truth ; it is expedient for you that I go away ; for if / go not away, the Comforter will not come unto you ; but if I depart, I will send him unto you." " Ilowbeit, when he the Spirit of truth is come, he will guide you into all truths " But tarry ye in the city of Jerusalem, until ye he endued with power from on high" «' He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this (says John) spake he of the Spirit, which they that be- lieve on him should receive ; for die Holy Ghost was not yet given, because Jesus was not yet glorified." It is rendered clear by these testimonies of Scripture, that the administration of Christ in the flesh, was outward; for the Holy Ghost was not yet given, — the Spirit was not yet received in the heart : and this made the distinction between the old covenant and the new. This further ap- pears from the fact, that although the disciples had " walk- ed" with their Master for yeais, — had been his constant companions, — had the benefit of his instructions and gos- pel precepts, given both in public and in private, — had his parables graciously expounded to them, — and had witness- ed his stupendous miracles, yet, wlien the time of trial came that would test their love and fidelity to him, and to 92 that gospel which they had lieard liim declare in so clear, so sublime, and so engaging a manner, one of them betrayed him, another denied him, and all forsook him ! ! The dispensations of God to men, have ever been, and ever will be to their state , for he forces not himself upon tliem. Hence, to the outward he appears outward. " With the merciful, thou wilt sliow thyself merciful ; and with the upright man, thou M'ilt show thyself upright. With the pure thou wilt show thyself pure ; and widi the froward, thou wilt show thyself unsavoury." 2 Sam. xxii. 26, 27. The blessed Jesus knew what was in man. " He knew the outward state of his disciples ; he saw that his continu- ance among them Mould keep them outward, (for they " almost doated upon his outward manifestation" — William Penn,) and act as a veil upon their hearts ; (" Christ's flesh was a veil " — George Fox,) therefore he said, " It is expedient for you that I go away ; for if I go not away, the Comforter will not come unto you." On the whole, it appears clear that tlie ministration of Jesus was external ; and necessarily so, as being in wisdom adapted to the condition of those to whom he was sent ; that his disciples were outward, and so continued to the last, to an almost incredible extent ; as is proved by the fact, that after he had risen and appeared among them, " they asked him, saying. Lord, wilt thou at this time, restore again the kingdom to Israel?" We are told by Mark (ch. vi.) that Jesus, among his own kin," " could do no mighty work ;" " and he mar- velled because of their unbelief." The case before us, is parallel to this, and was a like circumstance, over which 93 Jesus had as little control ; for the belief of his disciples was still in an outward, and not in an inward kingdom. And he informed them that his heavenly Father held the times and seasons " in his own power." He therefore could do no morc^'' than to recommend them to that " Comforter," — to the mhstanct, — to that Light, — to that Christ within, the power of God, and the wisdom of God, which had " kept his vessel pure ;" [Pennington ;) and without which, he had declared that he could " do nothing." Hence, his parting counsel to them was, " Tarry in the city of Jerusalem, until ye be endued with power from on highy The event of tliis weighty advice, proved that their blessed Master had been " faithful to Him thalT'appointed him." For when the auspicious season an-ived in which the Holy Ghost was given, when the power came from on high upon those who had, but a short time before, proved tliemselves so weak, so timid, so faitldess, and irreso- lute, they were found to he fully prepared by the blessed ministry and labours of Jesus, to receive it ; and how they courageously braved all the powers of the world which rose up against them, in preaching and spreading the gos- pel of their blessed Master ! And their success was com- mensurate with the Almighty hand that guided and upheld them. In the foregoing quotations, Jesus speaks of another Comforter, the Spirit of trutli, to abide with them for ever, &.c. And respecting himself, he says, " If / go not away, the Comforter will not come." Wherein it is plain, that he draws a distinction between himself, as an outward, visible person who was about to depart, and that other which was the Spirit of truth, that " the Father " would send in his name into their " inward parts." 94 " It was his [^Christ's] Divine liglit alone, that could administer light to the soul, and not shadows." George Whitehead in the Christian Quaker. " The Light that doth enligliten every man that cometh into the world, whicli is Christ Jesus, is tlie Teacher ; and he that believes in it receives Christ." George Fox, Great jMijstenj, pp. 217, 288. " I will put my law in their inward parts, and write it in their hearts.''^ Jer. xxxi. 'S'S. Article XXIII. " He never directed to himself, but all he wanted was to lead their minds to tlie Sjiirit of Truth, to tlie Light within : and when he had done tliis, he had done his office." Quaker, vol. 1, p. 47. I believe it may be safely affirmed, tliat he never did direct men to himself as to a person without them ; which is tlie meaning of the Sermon. And in regard to the last clause, that the "office " of Jesus was to lead the minds of men to the Spirit of Truth in them, this was the whole office and design of the law, the prophets, and the Gospel ; it cannot be denied. On this subject, William Penn says in the " Christian Quaker ;" " And indeed, all the external dealings of God with men, liave been to bring to Christ the seed within, which is able to bruise the serpenfs head ; and did so, in some measure, through all ages." " And Clirist is as truly a healer of his people in this ministration of life to them, by his holy Spirit, as ever he 95 was an healer of persons outwardly, in the (hiys of his flesh. This, with the other miracles which he wrought, was but A SHADOW of what he would work and perform inwardly, in the day of his Spirit and holy power. And shall he, or can he (to those who faithfully wait upon liim) fall short in the one, of whatAe shadowed out in the otlier?" Isaac Pennington, vol. 1, p. 695. " And so he taught them to pray, ' Our Father,' &c., not to look at his person, and pray to him as a person without them ; but bid them pray to their Father which seeth in secret, who would reward them openly. And He that seeth in secret, searcheth the heart, and triedi the reins." William Bayly. After quoting John xiv. 17, 25, 26 ; cli. xv. 26, and ch. xvi. 12, 13, Humphry Smith says, " All wliich plainly declare, and most evidently set forth, Iiow Cln-ist in his ministry, wlien he was upon earth, did most chiefly dii'ect unto the ministration of Uie Spirit of Truth, which was then yet to come," &c. pp. 181, 182. " And why do others dispute and talk of the body so much, which they know not." Ibid, 183. See 2 Cor. v. 16. Article XXIV. "If we believe that God is equal and righteous in all his ways, — that he has made of one blood all the families that dwell upon the earth, it is impossible that He should be partial : and therefore he has been as willing to reveal his will to every creature, as he was to our first parents, to Moses, and the pro- phets, to Jesus Christ and his apostles. He never can set ANY OF THESE ahove us, because if he did, he would be partial." Philadelphia Sermon, p. 292. 96 The matter which follows is necessary to a right un- derstanding of the above extract, viz : " His love is the same for all." — " He comes alike into the hearts of all the children of men," &rc. The meaning intended is, that his love and light are extended to all. His will is revealed to all, without exception j and thus all in these respects are equal. The meaning given to it by the authors of the Decla- ration is, not that Elias Hicks alone, says, — but that " those who have separated from us" [that is, including the whole body of the Society, except themselves] "say that God never can set him [Jesus Christ] above us." See their Sumnury, p 24. In the New York sermon, p. 96, Elias Hicks says, that " the life and power of God in him, leavened him into his own holy nature, till he was swallowed up into the Divinity of Ids heavenly Father." — " Having been faithful to the Father in all things, his storehouse was opened to him ; because his Father could trust him with all his treasures." " He had the fulness, [the Light,] as we have our several allotments." Philadelphia Sermon, p. 10. " He had a greater anointing than the rest of his brethren." Quaker, vol. 1, p. 42. Thus, it is clearly proved that the construction given by the Declaration is unfounded. Article XXV. " From what Jesus himself said, HE WAS NOT GOD." Declaration, p. 22. J^'ew York Sermons, p. 96. 97 These few words are taken out of the middle of a paragraph : I will therefore give the whole ; when the reason for its suppression will be readily discerned. " Herein it was that Jesus became the Son of God, through the life and power of God in him, which leav- ened him into his own holy nature, till he was swallowed up into the Divinity of his heavenly Father. Having been faithful to the Father in all things, His storehouse was opened to him ; because his Father could trust him with all his treasures. He knew that he would not em- bezzle, nor make a wrong use of these treasures ; but that he would wait to know his Father's will, before he would dispose of the things that were open to his view. Now here is the full and complete Divinity of Jesus Christ. [FroOT what Jesus himself said^ he was not God :'\ " and this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou Jmst sent.'''' Who will venture to contradict Jesus Christ in his faithful testimony \ Here, he shows the distinction. He placed himself where his Father had placed him, as a sent offering. He did not say that he did anything of himself: even the times and the seasons were in the hands of the Father, and entirely at his disposal ; not even Jesus, nor the angels in heaven, were informed of them." p. 96. I have before shown that William Penn, George Whitehead, Isaac Pennington, Daniel Phillips, Edward Burrough, George Fox, &c., have all said that Jesus was not God: and I refer the reader to the quotations which I have already made from their writings on this subject. 9 98 Article XXVI. " He was only an outward Saviour, that healed their outward diseases, and gave them strength of body to enjoy that outward good land. This was a. figure of the great Comforter, which he would pray the Father to send them ; — an inward one that would heal all the diseases of their souls, and cleanse them from all their inward pollutions, — that thing of God, — that thing of eternal life. It u-as the soul that wanted salvation^ but this, no outward Saviour could do, no external Saviour could have any hand in it,'''' Philadelphia Sermons^ p, 50. PARALLEL PASSAGES. " So that the invisible, spiritual, and divine life, prin- ciple, or nature, was the root and fountain of all which is sometimes ascribed in Scripture to the body by that common figure or way of speaking amongst men, — the thing containing, which was the body, — for the thing contained, which was the eternal power, wisdom, life, &rc. Not that we should irreverently rob the holy body of whatsoever acknoAvledgment is justly due, nor yet separate that Avhich God hath joined. Though I confess with holy fear, / dare not attribute that to an external PREPARED BEING, which is the natural, proper, and only work of the Divine light and life to operate and effect.''^ William Penn,in the Christian Quaker, p. 199, " Christ is the substance of all figures, and his flesh is & figure ; for every one passeth through the same way as he did, that comes to know Christ in the flesh.'''' G. Fox, SauPs Errand to Damascus, p. 596. " We witness the same Christ which ever was, now manifested in the flesh, and is appeared in the likeness 99 of sinful flesh, to condemn sin in the flesh, which is the Word which became flesh, and dwelt among the apos- tles. This Christ we witness no more after the flesh, but after the Spirit : and before we knew him after the Spirit, we had no profit by him, — but were in the state of repro- bation." James ParneVs Writings, p. lO^. " I beseech you therefore, be not offended when as we say that Christ, according to the history of him, only, and according to his ministration in the fleshy — is but a form, in which God doth appear to us ; and in which God doth give us a map of salvation. Thou knowest it not to be thy real salvation, except it be revealed in thee by the Spirit. A map serves until a man knows the country. Tliere is Christ in \.\\e flesh, and Christ in the Spirit. Christ in the flesh is the witness ; the common person, in which our salvation is transacted as in a fig- ure. Christ in the Spirit, is the real truth and principle of righteousness, and of life : he is the real salvation within us.''^ Again, in his preface, he saith, that " in that degree that the spiritual administration takes place, the fleshly administration gives place. In that measure that Christ's second appearance draws on us, we are drawn from under his first appearance." — ^" JosAmb Spriggs^ Testimony to an approaching Glory ;" quoted by William Penn.] The apostle is to the same point, where he says, " Wherefore henceforth know we no man after the flesh; yea, though we have known Christ after the flesh ; yet now henceforth know we him no more." 2 Cor. v. 16. "Many seem to think, that if Christ in name be the object of their profession, they are certainly in the true 100 faith : whereas, too few have any clear sense either what or where Ciirist is ; and many are ready to quarrel with every thmg that tends to open the mystery. I am as sure there is no salvation out of Christ, as I am of any thing in the Avorld. I am also as sure that the common ideas of salvation, are very greatly beside the true doc- trine of salvation by Christ. And moreover I am as easy to risk my everlasting condition upon the true faith and fellowship of Christ, as inwardly revealed from glory to glory, to those who keep a single eye to his holy light within them, as I am in believing that God made the HEAVENS and THE EARTH. For I am indisputably ascer- tained in the life and fundamental certainty of the true grounds of salvation by Christ ; and that in all ages, it has been a real birth of God in the soul, — a substantial union of the human and Divine nature ; — the son of God, and the son of man ; — which is the true Emanuel-state, — God and man in an ever blessed oneness, and harmo- nious agreement. And I know Christ must sit at the right hand of eternal power in my soul, till his and my soul's enemies be made his footstool, if ever I reign with him in fulness of glory." Job Scott''s Journal, p. 475. One of the last acts of Jesus was to eat the Passover with his disciples ; — an institution belonging to the oW covenant, which continued until the crucifixion, Avhen "the veil of the temple was rent in twain from the top to the bottom," — as an expressive sign or token, that the legal dispensation, with its worship, was ended, and that Moses should henceforth cease to be a veil upon the heart, being taken away in Christ's spiritual appear- ance. 2 Cor. iii. 14. The feast called Pentecost was in- stituted to commemorate the event of giving the law 101 from mount Sinai. And on this day also, the day of Pentecost, it was, that the Holy Ghost descended upon the apostles. And as the one was attended with thun- ders and lightnings, so the other was equally signal- ized by " a sound from heaven as of a mighty rushing wind," which " filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them ; and they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance." — " And the same day there were added unto them, three thousand souls." Acts, ch. 1. Thus, the history of these great events, as recorded in the Bible, marks in the clearest manner, the periods of the beginning and end of the outward; and the intro- duction of the inward and more spiritual dispensation ; — as well as the great offices performed by the Messiah in relation to both. He fulfilled the law, and thus jus- tified his heavenly Father, in the giving of it ; which he could not have done otherwise, as it wouhi appear to us, than by acting, in every respect, in the same capacity, and with the same ability, as were conferred on his brethren according to the flesh: thus proving that God had not given them a law, and withheld from them the means to fulfil it. And, increasing in wiisdom and power, graciously bestowed by his heavenly Father, (for so the record of him states, and himse}f expressly declares,) he repealed that law, and thus " redeemed them that were under it :" for where there is no law, there is no transgression. In the progress of its repeal, he opened simultaneously the doctrines and precepts of the Gos- pel. " Ye have heard that it hath been said, ' An eye for an eye, and a tooth for a tooth, but I say unto vou 9* 102 that ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also." After the same manner, the several parts of the out- ward, or shadowy dispensation, with its legal ordinances, were abolished ; and those of the gospel instituted and enforced by precepts the most sublime, and by the purest and most holy example ever offered for our imi- tation since the fall of man ! As the state of the Jews was outward, they did not, or could not generally so feel or appreciate his sublime precepts and doctrines, as to change their hearts : but they were as " bread cast upon the waters," to return and be remembered, when the Holy Spirit should be given, to open their understandings and effectually cleanse them of their corruptions. Thus, as it respects the effects produced, the ministrations of Jesus were outward. His miracles healed their bodies. His preach- ing, mediation, and intercession, partook of the outward nature of the dispensation under which he lived and taught. While they opened the way for the administra- tion of the Spirit, they served as types and figures of its effectual, heart-searching operations, which were to be experienced from the baptism of the Holy Spirit within, — the Divine Word, — the arm and power of God: — and which not a few did then, by the Divine light in themselves, in a degree experience. Hence, Christ in the flesh, or in that prepared body, may be truly said to have been, comparatively, an outward Saviour. On this subject, Isaac Pennington remarks : " This [healing diseases] with the other miracles which he wrought, was but a shadow, of what he would work and perform inwardly, in the day of his spirit and holy power," Vol. 1, p. 695. 103 There is, perhaps, no part of the account transmitted to us, which more clearly confirms this view of the sub- ject, than the remarkable evidence furnished by the conduct of his immediate followers ; — ^who, with the fullest opportunity of profiting by his ministrations, and pure and holy example, when their love and faith were brought to tnaX, forsook Iiim, and fled '. (see under Art. XXII.) And when he appeared unto them after he had risen, their question to him plainly shows that their hopes and expectations were still fixed upon an outward kingdom. " Now when he ascends," says Isaac Pennington, " he receives the Spirit from the Father, as the Father had promised him; and having so received him, he sends him to them for their Comforter. And may not this justly be termed, " another Comforter^'' than Christ was in his bodily presence^. And yet is it not also the same Spirit of life that had been with them in that body 1 So that it is another in the watj of administration^ but the same in substance, — even the Word which was from the begin- ning, — the Spirit which was from everlasting; — and to everlasting there is no other.'''' — Isaac Pennington, vol. 2, p. 18, Second ed., Quarto, London, 1761. This subject of the two administrations, outward and inward, receives further illustration from the passage in John xiv. 10, " Verily, verily, I say unto you, he that beiieveth on me, the works that I do, shall he do also ; and GREATER works than these shall he do : because I go unto my Father." Were not these among the "greater works," namely, that they (the apostles) were after- wards made instrumental in effectually healing the souls of men, and turning them from darkness to light, and from the power of satan unto God ! 104 The Declaration carps at the word " thing," used in the Sermon, as if it were intended to designate Jesus Christ. Does not this afford a strong evidence (along with many others) of the spirit in which that production has been framed 1 — " Laying wait for him, and seeking to catch something out of his mouth that they might accuse him." Luke xi. 54. The angel made use of this word, when he announced the glorious advent ; and early Friends, in their writings, copied after his exam- ple ; as may be seen in the quotations which I have made from them. "Surely flesh and blood is not the Saviour, but the holy thing spoken of, which was of the Holy Ghost." Light and life of Christy ly G. Whitehead, p. 46. Article XXVII. " The apostle had allusion to that perfect righteousness, which is the immediate Saviour in the soul, Christ within, the hope of glory : but it was not that outward Jesus Christ that was the hope of gloryy Quaker, vol. 1, p. 164. Article XXXV. " The Christ, then, which it con- cerns us to have an interest in, is not that outward manifes- tation, which was limited in its operations to a small pro- vince, a single nation ; and to this day known only by history to a few," &c. Berean, vol. 2, p. 21. Decl. p. 24. Article XXXVI. " But the manifestation to us is in- ward, and they [primitive Friends] believe that it is 105 the Christ within^ and not the Christ without, on which is founded their hope of glory." Berean, vol. 2, p. 84. Bed. p. 24. These three extracts being of similar import, are taken together. The Declaration appears to entertain an objection to the doctrine of the Christ within : yet all who have a knowledge of the principles of Friends, or have looked into their writings, must be fully aware that this doc- trine constitutes their great fundamental in religion ; and that which has characterized them from their origin, — the platform on which their whole system rests. Job Scott, in the foregoing quotation, has, in a few words, expressed the sum and substance of their doc- trine of Salvation by Christ. " / am as easy,'''' says he, " to risk my everlasting condition upon the true faith and fellowship of Christ, as inwardly rev'eai.ed from glory to glory to those who keep a single eye to his holy Light WITHIN THEM, as I am in believing that God made the heavens and the earth.'''' With those who are acquainted with the weight of Job Scott's religious character and experience, his sim- ple testimony, I believe, will outbalance that of the " Declaration " on this subject. But, for the informa- tion of others, I will offer the following additional evi- dence. " And so he taught them to pray, ' Our Father, &c.,' not to look at his person, and pray to him as a person without them ; but bid them pray to their Father who 106 seeth in secret." " And he bid them pray, ' Thy king- dom come :' and the kingdom of heaven is within y and the heart and reins, and the Searcher of them, is within.''^ William Bayly, p. 187. " Alas I it is in the main we differ from you !" [profes sors] We holding our religion as we receive it from God in the light and life of his Spirit y you, as you ap- prehend it from the letter. Christ is our Rock and foundation, as inwardly revealed j yours, but as out- wardly conceived of." Isaac Pennington, vol. 2, p. 163. " Christ in us, has been in every age and nation, the only true and solid groimd, and hope of glory." Job Scott''s Works, vol. 1, p. 478. " There are but two seeds in the whole creation, be- tween which enmity is put, and are absolutely contrary in nature, fruits, and effects ; that is, the seed of the serpent, and the seed of the woman, which is Christ in HIS PEOPLE, the same to-day, yesterday, and forever.''^ William Bayly, p. 130. "For the apostle preached Christ, the Word, nigh in the HEART, and in the mouth ; and the ingrafted Word is able to save the soul : so he did not preach a visible Christ, with flesh and bones, as you [Baptists] do, (which W. B. said was not Christ) but the Word." Williain Bayly, p. 327. " Who is the redeemer \ Ans. The Son of God, — the Child of God's begetting, the Divine Image, — who natu- rally believes and fulfils the will of the Father, in every VESSEL which it hath prepared." Isaac Pennington, vol. 2, p. 427. 107 " There is no way of avoiding the eternal, insupporta- ble wrath of God, but by travelling out of that nature, spirit, and course, which it is to. Him that sowed to sin and corruption under the law, the sacrifices would not save then ; nor him that soweth to sin and corruption under the gospel, th& sacrifice of Christ icillnot save?iow. But he that is saved by Christ, must be sanctified and redeemed from sin and corruption by him, which Christ worketh by his principle of life sown in the heart." Ibid, vol. 2, p. 389. " We have had very narroAV apprehensions of Christ, and the manifestations of the glory of Christ ; limiting it only to the one man, when the truth is, that Christ and all the saints make up but one Christ. (1 Cor. xii. 12.) And God as truly manifesteth himself in the FLESH of all his, as he did in Christ ; although the mea- sure of that manifestation is different.^'' Thomas Collier'' s Diacorery of the jYew Creation, p. 390. " Thou (E. H.) makes a great outcry against S. Crisp, about knowing the beginning and date of thy Christ, whom to confute, thou pleads his deity ; having before told us of expecting to be saved by Jesiis, as being in a person without ; what Scripture hast thou for this creed 1" Christian Quaker, p. 302. " And indeed, all the external dealings of God with men, have been to bring to Christ, the seed within, which is able to bruise the serpent's head." " If I or any one else, have felt the saving arm of the Lord revealed in us ; if we have felt a measure of the same life, power, and anointing, revealed in our vessels, as was revealed in his vessel, [Jesus,] is it not of the 108 same nature \ Is it not the same thing 1 Is not Christ the seed 1 And is not this seed sown in the heart 1 Now, if this seed spring, and grow up in me into a spiritual shape or form, (though it be but of a babe) is not Christ then formed in bie 1 If I be ingrafted into, and grow up in it, am I not ingrafted into Christ, (the true Olive tree, the true Vine,) and do I not grow up in him'? And is not this the same Christ that took upon him the body of flesh, and offered it without the gates of Jerusalem 1 Is there any more than one ; or is there any other than he Is Christ divided 1 Is there one Christ within, and another without ?" Isaac Pennington, vol. 2, p. 17. Why need I quote George Fox on this subject 1 He was the first to revive, in a degenerate age, the apostolic doctrine of the Christ within, as the hope of salvation and of glory. The Light within, — the Light which en- lighteneth every man that cometh into the world, — is declared and set forth on almost every page of his volu- minous v^'fitings. It was this Christ within, he informs us, that could and did speak to his sorrowful condition, when darkness encompassed his soul ; when books, priests and high professors, and all outward helps, availed him nothing. It was this Christ within, and this alone, which taught all that he ever knew of the "things of God," and of salvation ; which guided, pro- tected, assured, and comforted him in all his trials, labours, and cruel persecutions. It was this which enabled him to gather a numerous people into the true sheep-fold of rest ; and who, by the fruits which they brought forth, were as a city set on a hill, whose light could not be hid. In fine, it was this, that in the final hour gave him the victory over the king of terrors ; and 109 which (in answer to his sorrowing friends, asking him how he felt) enabled him to say, in his own laconic and emphatic style, " JVever heed j all is well : the Seed of God reigns over all, and over death itself'' The following are a few of his many testimonies to the Christ within : "For Christ is manifest i'ti the flesh, to condemn sin in the flesh ; all that witness Christ in them, male and female, I say, Christ manifest in their flesh, he doth con- demn the sin that is in their flesh ; yea, and makes an end of sin, and finishes the transgression, and brings in everlasting righteousness into them," George Fox^s Works, vol. 7, p. 320. But something more than this is necessai-y to believe in, some may say, and which the "separatist" George Keith contended for ; but the Society rejected him and his creed. What says George Fox on this point ] " The Light in every man, which Christ hath enlight- ened him withal, loving it and walking in it, is suffi- cient to discover Christ and salvation,'''' Great Mystery, p, 142. " The Lights Christ, the Covenant ,of God, is the leader of the people out of the fall, out of all deceit unto God : and it js sufficient. It is the end of the prophets' and the apostles' teaching ; the Fountain of life, in which every one sees life." Ibid, p. 385. " And I say none come to witness salvation, and to be saved, but who witness Christ within, their sanctifica- tion, and justification, and redemption ; and the others are reprobates.'" Ibid, p. 293, 10 110 " Christ, by whom the world was made, was before it was made, who is the brightness of liis glory, the express* image of the substance of God : In him was life, and the life was the light of men, which doth enlighten every man that cometh into the world. Through the light that cnlighteneth them^ they have life, light, justification, sanc- tification, redemption ; they have salvation, they have truth, they have peace with God ; for the Liglit is the Covenant.- " I will give him for a covenant of light to the Gentiles, saith God, and a leader to the people." So that Light should be the leader of every man that comes into the world, — that is the leader ; which Light was with the Father, glorified before the world began : which Light lets men see all their evil ways and sins, and transgressions they have done in the world." " So all being in the Light, they are in the way, they have found the way, Christ Jesus, the chief Shepherd, — the Bishop of the soul, (which soul is immortal,) the same yesterday, to-day, and forever." " Who is the Light of the world, that enlightens every man that comes into the world, — that all through this light might believe in the Son of God, — Christ Jesus, the one offering, who is the way to God, and the covenant between God and man." " And no one on earth has life, peace, or justifi- cation, but such as come into the light of Christ, to justifi- cation, the life of all that come to God." "Therefore, every one of you that would have salvation, receive the Light ; so you receive Christ, your salvation." George Fox to the Great Turk. Boctrinals, pp. 174, 175. " And there never was, nor ever will be, any other true and substantial hope of glory, but Christ in man, his life, his strength, his guide, and sure defence." Job Scott'' s Salvation by Christ. Ill " God hath sent his Son, Christ Jesus, into the world to enlighten you, that by his light you may see him ; that byhisgrace, you might receive him j and by his grace you might be saved." Stephen Crisp's sermon at Devonshire House^ 1688. Thus, as Christ the Saviour, according to George Fox, is to be found within^ and " not without," so he exercises his holy offices within, also. Thus he exhorts, " And in the name of Jesus, keep your meetings, who are gathered into it, [the seed, Christ,] in whose name ye have salvation ; he being in the midst of you, whose name is above every name under the whole heaven. So ye have a prophet, bishop, shepherd, priest, and coun- sellor, (above all the counsellors, priests, bishops, pro- phets, and shepherds under the whole heaven,) to ex- ercise his offices among you, in your meetings gathered in his name." [power.] " So Christ, the heavenly King and Lord, rules, orders, and governs in the hearts and SOULS of his children, who is the Bishop and chief Shepherd of the soul to oversee and feed his sheep." Journal, vol. 2, p. 227. Doctrinals, p. 1025. As the next extract is mutilated, I will quote the whole paragraph, distinguishing the extracts, as before. Article XXVIII. " So here, my friends, we see the one thing needful ; and there is nothing else to be come at, that can unite the children of men, but this light and life in the soul : [it is truly God in man : for as He fills all things, he cannot be located in any thing which is capable of being located ; because, to suppose that all the fulness 112 of God was in Christ, is to take him out of every other part of the world :] but as certainly as He was in Jesus Christ, so certainly He is in all the sons of God ; and, ' as many as are led by the Spirit of God, are the sons of God.' Here now, we see that God is every where, that He fills the immensity of space." DecL, p. 23. Quaker, vol. 1, p. 166. The question respecting the fulness, has been before examined ; to which I refer the reader. It has been shown, that the visible person,, or the man Jesus, was not, accord- ing to William Penn, Isaac Pennington, Daniel Phillips, George Whitehead, and others, " j roperly the Son of God :" and hence, that the fulness of the Godhead did not dwell in him ; for the being possessing that, can be nothing less than God himself. And George Fox pro- nounces it blasphemy to say that God was crucified ; for that it was God that raised up Jesus, on the third day. The fulness spoken of, therefore attaches only to Christ in spirit, the Word that was in the beginning witli God, and was God, The sentence following the extract, and which the De- claration has suppressed, is explanatory of what precedes it, viz. : " But as certainly as He [God] was in Jesus Christ, so certainly is He in aU die sons of God," &c., which is equivalent to what Isaac Pennington (before quoted,) says, " He partook of the spirit, or ' eternal life,' as the rest of the children did.' The Declaration proceeds as follows : Article XXIX. " In his attack on ' the doctrines of Friends,' the Berean says, * The doctrine, therefore, con- 113 tained in the chapter under review, ascribing a proper divinity to Jesus Christ, making him the foundation of every Christian doctrine, asserting that the divine nature essentially belonged to him, and constituting him a distinct object of faith and worship, is not only anti-scriptural, but opposed to the simplest principles of reason ; and is, in short, AMONG THE DARKEST DOCTRINES THAT HAS EVER BEEN INTRODUCED INTO THE CHRISTIAN CHURCH." Decl., p. 24. Berean, vol. 2, p. 259. " Christ is the Saviour," says Isaac Pennington, " as he is one with God; and so he is not a foundation, or the corner-stone, distinct from God. It is the Spirit, the life, which was revealed in that man (by which he did his Father's will,) which was, and is the foundation." The attack here spoken of, is not on the doctrines of Friends, as the reader, fi"om the manner of stating it, might be led to believe, but on a hook published hy Elis ha Bates, bearing that title, being a review of the doctrines set forth in that book, by the Berean ; from which the extract is taken, and which the Declaration calls an " attack on the doctrines of Friends." The extract given, is a conclusion drawn by the Berean from a previous course of argumentation, or analysis of the author's views, relating to the divinity of Christ. Hence tlie reader cannot properly judge of the merits of the con- clusion, without a knowledge of the premises. These would occupy too much space to introduce here; and indeed will be unnecessary, as I shall have occasion to " speak of the doctrine of the Trinity (which the work, as I believe, plainly asserts) in another place. The author, E. Bates, who was an active opponent to Friends in Ohio, has since joined the Methodist society; 10* 114 leaving- the book behind him, as an evidence of the insta- bility of his religious principles, and a strong presumption that he had not been well-founded in the true ' doctrines of Friends :' which is not a little strengthened by the fact of his having been baptized with water, which in his book he calls a " metaphor" and adopted the use of the supper, which he there treats as " an empty shadow." Article XXX. " Oh ! dearly beloved friends, young and old, may you gather deeper and deeper to that which is within the vail, where we may have access to our God WITHOUT ANY MEDIATOR." Quaker, vol. 2, p. 277. In the New York sermons, p. 99, Elias Hicks says. If they [our first parents3 had never revolted, there never would have been any other mediator than the law in their own hearts." And in page 100, he says, " Christ has led the way for us," &c. Hence it is evident, that he does not deny the necessity of a mediator, until that state is attained which the apostle calls " the stature of the fulness of Christ," which is " within the vail ;" and which he again speaks of where he says, " And when all things shall be subdued unto him, then shall the Son also, himself, be sub- ject unto Him that put all things under him, that God may he all in all:' 1 Cor. xv, 28. "But tliere is no stopping by the way," says Job Scott, " or sitting down at ease ; for as certainly as we become wholly joined to the Lord in the one Spirit, we know Christ to reign in us, till he puts down all rule and authority ; until all his and our enemies are put under his feet in us, until death is completely swallowed up in victo- 115 ry, and God becomes all in all. Then it is that the Son renders up the kingdom to tlie Father, and God over all sways the unresisted sceptre in his kingdom." S.ulvation bif Christ, p. 24. " Destroy the vail, and destroy death : the taking away the vail is the taking away of" death. Death upon a true account, is nothing but a vail upon God, who is our life. Even Clirist's flesli was a vail. Ordinances are vails : if God be our life, the less we are in these things, the more we are in life." — C. Goad's last Testimony., quoted by William Penn, vol. 2, folio, p. 431. Article XXXI. " Edward Hicks," (says the Declara- tion) " at the Green Street meeting, says, ' I ask then the question, how did he [^Jesus Christ] leave the bosom of his Father ? Can we form no other idea than that of a corporeal being, leaving a located place somewhere above the clouds, and coming down to this earth ? Is this the coming into the world, that is meant ? I want us to go deeper, to come to the spirituality of these things, and to recognize a spiritual Saviour, rather than an outward and corporeal one ; because it is only a spiritual one that can save us from sin. That animal body that appeared at Jerusalem, had its use and day; but the Spirit that was clothed upon by the fulness of Divine power, this was the Saviour; this is the Saviour to whom I look for salvation, and not by any means to any thing outward or corporeal.' " Quaker, vol. 2, p. 151. The sci'ibes and pharisees showed a strong aversion to the " spirituality" of the "things" which the blessed Jesus 116 taught. It was one of the great purposes of his embassy to bring them from an outward and carnal, into a more spiritual state. He told them that they must be born again, before they could see the kingdom. " And when he was demanded of the pharisees when the kingdom of God should come, he answered them and said, The kingdom of God Cometh not with observation, neither shall they say, lo here ! or lo there ! for, behold the kingdom of God is within you." But they did not understand him. They expected salva- tion, as the " Declaration " appears to do, by a visible per- son, — an "animal body:" for, on this expression, used by Edward Hicks, it says, " This declaration corresponds with others which we have quoted, and is a virtual denial ihat Jesus Christ, who appeared at Jerusalem, is the Saviour of men. The term animal body, used to designate our Lord, is irreverent, and unbecoming a creature dependent upon him for salvation." As to the charge of being " irreverent," Sic, William Bayly is, it appears, quite as much so. He queries, " whether tlie visible person of flesh and bones, be the ingrafted Word ? Or whether that person hath appeared to all men j seeing that which bringeth salvation hath ; I leave it to the witness of God in you all to consider and judge. For if you say the visible man with visible flesh and bones, is the alone Saviour, as you have said, then whether this visible 7nan be in the hearts of people ? for the apostle preached Clirist the Word nigh «i the heart, and in the mouth ; — and the ingrafted Word is able to save the soul. So he did not preach a visible Christ vrith flesh and bones, as you do, (which W. B. said was not Christ,) but the Word."— William Bayhfs Works,^^. 326, 327. Philada. edition, 1830. 117 George Fox says, " So if this vile body be changed, and fashio.ned like unto his glorious body, it is not the same : and consequently, do not ye undervalue the Lord Jesus Christ and his body, — ye that are giving such by- names to his body, as human and humanity 1 Yea, some have been so bold as to say, that he is in heaven, with a natural and carnal body ; but these have been some of the grossest sort of professors." Doctrinals, p. 467. So, according to George Fox, it is the authors of the Declaration, " who designate our Lord " as having an animal body, who are among " the grossest sort of pro- fessors," "unbecoming," and "irreverent," and who " degrade the Lord of life and glory." See Declaration, p. 32. Again George Fox says, " And is not human, from the ground 1 But doth not Christ say he is from above 1 The second man is the Lord from heaven, and his body is a glorious body, and he is the heavenly, spiritual manP — George Fox''s Works, edition of 1831, vol. 5, p. 154* Doctrinals, pp. 467, 468. So, in like manner, George Whitehead ; " But if your Christ doth consist of ' a human or earthly body, flesh and bone,' — our Christ, who consisteth of quicken- ing spirit, and heavenly body, (of Divine life and light, a spiritual and glorious body,) is above you and yours. So we must leave you Anabaptists, with your earthly Christ, consisting of a human body of Jlesh and bone, together with your empty and lifeless shadows, and your darkness and enmity, wherewith you that are stirring up smoke and darkness, with prejudice against the Truth, the true Light, and against us for bearing witness thereto." Christian Quaker, p. 369. 118 This reproof, the candid reader will be apt to think as applicable to the " Declaration," as to the opponents of early Friends. On this subject, Isaac Pennington says, "Now that professors generally have not received their knowledge of Christ from the Spirit^ or from scriptures opened in ihe Spirit, (and so know not the thing, but only such a relation of the thing as man's reasoning part may drink in from the letter of scriptures,) is manifest by this, in that they are not able in spirit and understanding, to DISTINGUISH THE THING ITSELF, FROM THE GARMENT WHERE- WITH IT WAS CLOTHED, though the Scriptures be very express therein. Speak of Christ according to a relation of the letter, there they can say somewhat : but come to the substance, — come to the spirit of the thing, — come to the thing itself, there they stutter and stammer, and show plainly that they know not what it is.'' Vol. 3, p. 61. " This [the Spirit] is manna itself, the true treasure ; the other, but the visible, or earthen vessel which held it. The body of flesh was but the veil ; (Heb. x. 20,) the eternal life was the substance veiled : the one he did paj-take of as therest of the children did,^^ &c. Ibid, vol. 1, p. 360. "What ! Dost thou know me after the flesh, after the body 1 Dost thou take that for me 1 The body is from below ; the body is like one of yours, (only sanctified by the Father, and preserved without sin,) but I am the same Spirit, life and being with the Father : we are one substance, one pure power of life / and we cannot be DIVIDED," Ibid, vol. 3, p. 32. Thomas Zachary, page 6, bears this testimony : " I came to see the idolatry of all professors, as to the per- 119 son, Christ, as to the body, flesh and blood ; and that the faith of most professors went no further than the veil, the outward j and reached not to Christ the Saviour, the life, the arm and power of God j not to Christ in spirit, but in flesh." Thus our early writers did own the " spirituality of these things,^'' which the "Declaration" appears to be too outward to receive. It was their belief, that the Gospel dispensation was wholly of a spiritual nature ; the proof of which must fully appear, as well from the quotations already made, as in the following from Isaac Penning- ton, which gives the sum of the matter. '■' The New Testament state, is a state of substance, even of that spiritual substance which the law held out in shadows. The Jew is inimrd, — the circumcision inward, — the sacrifices inward, — the Church inward, — the ministry inward, — the worship inivard ; — all in Spirit, in life, in power, in virtue : the whole stat-e is answera- ble to the High Priest of our profession, even after the power of the endless life. By the eternal Spirit was he made a minister: by it he preached: (' The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel,' &c. Luke iv. 18.) Through it he offered up himself a sacrifice without spot to God. (Heb. ix. 14.) And in the same power runs the vein of the whole dispensation of the Gospel ; for it is a ministration of the Spirit. (2 Cor. iii. 8.) Take away the life, take away the Spirit, — ye take away the stones of this building j ye take away the church ; ye take away the ministry ; ye TAKE AWAY ALL." Vol. 2, pp. 11^, 116. " Christ, as he is God, is the same with the Father, and no more a distinct person from him, than God as 120 Light, and God as Love, is two distinct fountains; one of Light, and another of Love. Hence, with the strictest propriety, his name is and ought to be ' The everlast- ing Father.' Now, if he is the everlasting Father, who can distinguish him from the Father, or make him a distinct person 1 Observe well, that I speak of Christ now, as he is God. In time, he became the son of man, and partook of human nature ; and the wisdom of men has strove hard to make a God of man : whereas, the dis- iinction between the Godhead and the manhood, ought never to be lost : for wherever it is, language will be confounded. God was, it is true, 'manifest in the flesh;' but do Christians worship a God of flesh \ Was the outward body of Jesus, the Everlasting Father 1 In one place we read, 'the Word was made flesh.' But I never could believe any more from that passage, than that, as another text hath it, ' He took not on him the nature of angels, but the seed of Abraham.' And again: ' Forasmuch as the brethren were partakers of flesh and blood, he himself also took part of the same.' So I understand that he only took flesh. For if the Word was absolutely made flesh, then flesh was the Word ; and the Word was something that was made : whereas, ' the Word was in the beginning with God,' and truly was God ; consequently was not made. If it was made, it was a creature : if it was not made, and yet was real flesh, then, ' In the beginning was ' flesh, flesh " was with God,' and flesh 'was God!' I hope the reader is satisfied by this time, that flesh is not God, nor any part of God." /. Pennington, vol. 2, p. 302. Again : In allusion to the text, " There are three that bear record in heaven," he says, "As they {doctors of divinity] handle it, they advance natural flesh and blood to Divinity ; they deify a person of shape and dimen- 121 sions," &c. " And often seek to enforce these notions on mankind, — sometimes by the point of the sword, — sometimes by fire and faggot : and were I an honest deist ^ I must endure their tortures, before I could sub- scribe to their dogmas." Ibid, vol. 1, p. 502. Edward Hicks, in the above extract, asks, " How did he leave the bosom of his Father ! Can we form no other idea than that of a corporeal being leaving a lo- cated place, somewhere above the clouds, and coming down to this earth \ Is this the coming into the world that is meant % I want us to go deeper, to come to the spirituality of these things,'''' &c. Now, as the " Declara- tion " has the last sentence marked as objectionable, we are, according to it, to take the " things " spoken of, literally : for there are but the two modes of construc- tion, namely, spiritual and literal, that can apply to the subject. Now I believe that the spiritual view in this case, is both the most scriptural, and the most rational, as well as the most edifying : for we are told that "He is not a God afar off;'''' and that "in Him we live, and move, and have our being." And, " say not in thine heart, who shall ascend into heaven, (that is, to bring Christ down from above, &c.,) but the Word is nigh thee, even in thy mouth, and in thy heart." And again, " the kingdom of heaven is within you." The authors of the "Declaration," would be profited by that spirituality which it [the " Declaration "] con- demns. Salvation is a spiritual work, wrought by spirit operating upon spirit ; and it is only through the agency of Spirit, and spiritual views, that we can hope to be profited. William Penn and Joseph Phipps sus- 11 122 tain Edward Hicks, as to "the spirituality of these things." In answer to the Baptists, William Penn says, " Jlnd lis to Chriat within, both to save and rule, (for which we are accused,) we are not ashamed of him, but do testify to him within, and his government, power, and authority within : and have not been ashamed of him before men, in stormy days and trials, when many of the chieftains of you Baptists were fain to hide, and secure yourselves, for all your boasting of your God and Christ at a dis- tance above the clouds, stars, and firmament. It isno marvel that in such trials, fear surprises you j and that now you can carp, and cavil, and vilify such as have been faithful in sufferings, when you so much oppose the Light and Saviour wit/mi." Christian Quaker, p. 47. " This kingdom," says Joseph Phipps, " stands not in locality — not in any her e and t her e.^^ " It stands in an infinite and heavenly Spirit, Life and nature, wherein nothing impure can live or enter. It is the internal dominion, or ruling power of the Holy Ghost in men and angels." — "Whoever lives under the sensible influence and government of it, lives in this kingdom. This is the kingdom of the saints militant on earth, and of the saints triumphant in heaven. It being experienced by the sanctified in Christ Jesus, in part whilst in this Avorld, and enjoyed in its fulness, in the world to come." Phipps on the original and present state of Man, "p. 208. " That God, Christ, and Spirit, the Quakers own, is no other but the true God and Christ ; even that God that cannot be confined, circumscribed, or limited to a place of residence, seeing the heaven of heavens cannot contain him ; and that Christ which ascended far above 123 all heavens that he might fill all things, who is God over all blessed for ever. And this God, Christ, and the Spirit, the Quakers did not find above the clouds, where the Baptist imagines, at such a distance ; for they never ascended thither to seek their residence above the clouds, where the Baptist tells of finding God and Christ, though they were never there themselves to find him ; and it seems they are likely to be without both, while they are telling of finding God and Christ above the clouds where they cannot come.'''' George Whitehead, Christian Quaker, p. 35 Article XXXII. The Declaration quotes from the Berean, as follows : " The Berean says, ' We read that the Word was in the beginning with God, and was God ;' and respecting the Son we read, ' This day have I begotten thee.' Before this day then, the Son could not have existed. How therefore, is the Son from everlasting 1" Vol. 1, p. 296. Job Scott, on this question, says, "But now, to re- turn to the subject of the absolute dependence of the Son upon the Father: Some may think it very strange that I dare assert, that he is as dependant for wisdom, power, and refreshment of soul, as any of us ; for they have been taught that the Son was the Son from all eternity ; begotten, and yet as begotten, as old as the Father : and that as the Son and begotten, he was very God! A darker doctrine than which I do not remember to have met with in heathen mythology .^^ Salvation by Christ, p. 35. 124 An opponent, contending for the doctrine of '^'^ three disti7ict persons " in the Deity, with George Whitehead, and quoting Psal. ii. 7, " The Lord hath said unto me, Thou art my son, this day have I begotten thee," George Whitehead says, "But hereby he did not prove the terms, three persons in the Deity, or three distinct co- eternal personalities in the Godhead, according to their principle : for he could not deny Christ the Son of God was begotten in time, and that ' This day have I begotten thee,' was an act in time. And yet the Son of God, the Eternal Word, was in and with God from eternity, before days and time, and in due time proceeded and came out from God; in the fulness of time, God sent his Son, made of a woman, made under the law," &c. George Whitehead's Journal, p. 195. Akticle XXXIII. The Declaration goes on to quote from the Berean, thus: "In what manner, then, or by what means was he [Jesus] made more than man 1 I answer by the same means, and in the same manner, that every other righteous, undefiled man is raised above the mere human character ; that is to say, by the power and spirit of God the Father." Bed., p. 23. Berean, vol. 2, p. 258. As it regards the "means," it was manifestly the Holy Spirit. " I will put my Spirit \ipnn him." The Father " gave him the Spirit." " He partook of it," says Isaac Pennington, " as the rest of the children did" " That which kept his vessel pure, it is the same thing that cleanseth us," says the same author. " We witness him the same Christ," says William 125 Dewsbery, " as was in that body that suffered at Jerusa- lem ; and every one of the children of liglit in the mea- sure of growth in him, the same mind is in them that was in Christ Jesus, who is the brightness of the Father's glory." " By feeling and knowing the Lamb in ow vessels, we know also what was the Lamb in his vessel.'''' I. Pennington, vol. 3, p. 20. " There is no serving God aright, or performing any duty or ordinance of worship towards him aright, but in a measure of the same life a?id spirit wherewith Christ served him" Thomas Zachary, p. 189, Article XXXIV. " He was but an instrument and servant of God ; but more dignified and glorious than any other than had ever appeared in the world." Berean, vol. 2, p. 259. The quotation from Isaac Pennington comes in place here. Speaking of the high professors having obtained their knowledge of Christ from the letter, and not from the Spirit, he gives this fact in proof of it, namely, "That they are not able, to distinguish the thing itself from the garment wherewith it was clothed, though the Scriptures be very express therein^ See under Article XXXII, " We ire not to suppose two Saviours, or sanctifiers," says George Whitehead. Light and Life of Christ, pp. 45, 49. 11* 126 " I do affirm," says William Bayly, that they who preach and pray in the spirit, and power, and light, and wisdom of God, do pray in the name of Jesus ; for Jesus is but a name, wliich was given unto that which was BEFouE that name was," &c. " Now if ye know the Christ of God," says Isaac Pennington, " tell us plainly what that was that appeared in the body. Whether that was not the Christ, before it took up the body, — after it took up the body, and for ever"?" " The taking up of the body," says the same author, " made no alteration in him ; added nothing to him" "Behold, this is the state of restitution ;" [Christ within,] says William Penn, "and this in some measure was witnessed by the holy patriarchs, prophets and servants of God, in old time, to whom Christ was, suh- stantially, the same Saviour and Seed, bruising the serpent'' s head, that he is now to us ; what difference soever there may be in point of manifestitiony Christian Quaker, pp. 198, 200. " The seed of the woman is Christ in his people.'''' William Bayly. " Yea, he is Christ whom a man cannot see but he must see the Father.''^ Isaac Pennington. ("He that seeth me, seeth my Father also." New Testament.) I have recited the above passages (most of which have been given before,) to remind the reader of the distinction made by our early writers, between the out- ward person that appeared at Jerusalem, "visible" to the carnal eye, and whose body was crucified by the wicked Jews, — and the true Saviour of the world, — the "arm and power of God," — the " wisdom of God and the power of God," — the Word that was with God, and 127 was God, who is over all, through all, and in us all, — blessed for ever ; who was not, nor could ever be seen by carnal eyes, nor outwardly crucified by the creatures which he has made. Now it is that visible person who was crucified at Jerusalem, to which the Berean gives the character of a " servant." " Behold my servant, whom / uphold, — mint- elect, in whom my soul delighteih, / have put my Spirit upon him ; he shall bring forth judgment to the Gen- tiles," " Who, being in the form of God, thought it not robbery," as the Word-God, " to be equal with God. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of man [the man Jesus] ; and being found in fashion as a man, he humbled himself, and became obedi- ent unto death, even the death of the cross." Phil. ch. 2. Isa. xlii. 1. On this subject, William Penn says, " Not that we should irreverently rob the holy body of whatsoever acknowledgment is justly due, nor yet separate that which God hath joined. Tho.igh I confess with holy fear, I dare not attribute that to an external prepared being, which is the natural, proper, and only work of the Divine life and light to operate and effect. But certainly, if some men in Scripture are entitled Saviours, because of the contribution of their trials, travels, and labours, towards the salvation of mankind, of much more rio-ht is thiit honour ascribable to him who had the Spirit without measure. For I do freely acknowledge the holy manhood to have been, in some sense, a co-worker and partner with the Divine life, in those trials, weights, sufferings, and travails for mankind. Yet, as it was the Divine power in them, that made them serviceable in 128 that great work, so was it the Divine life in him, which made that holy manhood what it was / and therefore ought we chiejiy to appropriate the salvation to Christ, as the WoRD-GoD, and to the holy manhood not any otherwise than instrumeatallv, or by the same Divine power, in and through it : I mean as it was a chosen INSTRUMENT, or vcssel, in and by which God declared the blessed glad tidings of love, and his message of re- conciliation to the world." Christian Quaker, y>^. 199, 200. Now it is this " external, prepared being," which the Berean speaks of. Article XXXVII. " On the ofTering of our Lord on the cross (says the Declaration,) as a sacrifice for sin, Elias Hicks remarks, ' But I do not consider that the crucifixion of the outward body of flesh and blood of Jesus on the cross, was an atonement for any sins lut the legal sins of the Jews,^ &c. ' Surely, is it possible that any rational being that has any right sense of justice or mercy, would be willing to accept forgiveness of his sins on such terms ! ! Would he not rather go forward, and offer himself wholly up to suffer all the penalties due to his crimes, rather than tlie innocent should suffer 1 Nay, was he so hardy as to acknowledge a willingness to be saved through such a medium, ^yould it not prove that he stood in direct opposition to every principle of justice and honesty, of mercy and love, and show- himself ^o be a poor selfish creature, unworthy of notice ! ! !" " Elias Hicks's letter to JV'. Shoemaker.''^ The above extract is taken from a private letter, writ- ten by Elias Hicks to Nathan Shoemaker. 129 On this subject, William Pciiii says, "And fiivtlier, you blasphemously charge Divine justice with punishing your sins to the full in Christ, or punishing him that was ever innocent, to the full for your sins ; so that you account it against justice, to punish your sins again in you, though you live and die in them. And yet you ?hink it an excellent j^iece of justice to punish the innocent to the full of the guilty. But your mistake in this is gross, as will further appear, and you will not hereby be acquitted, nor cleared. This will not prove you invested with Chrisi's everlasting righteousness ; nor will this cover your own filthy rags, or hide your shame." " And while you think that you are secured in your sins from the stroke of justice, as having been fully executed, and that by way of revenge upon the innocent Son of God, in punishing your sins to the full upon him; I say, while you state this as the nature of the satisfac- tion by Christ suffering in your stead, the whole world may as well acquit itself thereby from punishment, as you : for he died for all, and " is the propitiation for the sins of the whole world." And therefore, if this must be looked upon as the full punishment of sin, that it was laid upon Christ, and that " the sin cannot be again punished after such satisfaction," this may make a merry world in sin, once punished to the full in Christ, never to be punished again upon the offender which the law directly takes hold of. Oh ! soothing doctrine to sinners ! the plain effect of which is, to make the wicked world rejoice in a sinful state, and say, ' 0 admirable justice .' that was pleased thus to revenge thyself upon an innocent man that never sinned, and to punish our sins to the full upon him ! O transcendent mercy, that hast found out this expedient, that we might be fully acquitted, pardoned, and discharged from the penalty that is just, and due to us for all our sins, past, present, 130 and to come.' Oh! what glad tidings are these to the hypocrites and drunkards, &c. And how merry they are apt to be in their sins, upon their ministers' pro- claiming such an act of indemnity of all offences and injuries, past, present, and to come, not only against their neighbours, but against God himself." Christian Quaker, pp. 404, 405. William Penn, in his " Sandy Foundation Shaken," after exposing the anti-scriptural and irrational charac- ter of the common doctrine of Atonement, or Satisfac- tion, says, " It no way renders man beholding, [be- holden,] or in the least obliged to God ; since, by their doctrine, He would not have abated us, nor did He Christ, the last farthing : so that the acknowledgments are peculiarly the Son's ; which destroys the whole current of Scripture-testimony for his good will towards men. Oh ! the infamous portraiture, this doctrine draws of the Infinite Goodness ! Is this your retribution, O injurious satisfactionists V "No one can show from the Scriptures," says Luther to the people of Wittemberg, " that God's justice re- quires a penalty or satisfaction from the sinner : the only duty it imposes on him, is, a true repentance, a sincere change of heart, a resolution to bear the cross of Christ, and to strive to do good works." B'' Jlubigne' s Reformation, p. 75. Article XXXVIII. The Declaration quotes as fol- lows: "Did Jesus Christ, the Saviour, ever have any material blood 1 Not a drop of it, my friends, — not a 131 drop of it. That blood which cleanseth from all sin, was the life of the soul of Jesus." Dec/., p. 25. Quaker^ vol. 1, p. 41. George Fox, in his Doctrinals, pp. 644-5, says, " So the blood of the Old Covenant was the life of the beasts and other creatures ; and the blood of the J\'ew Cove- nant is the life of Christ Jesus, who saith, ' Except ye eat my flesh, and drink my blood, ye have no life in you.'' So it is by the life, the blood of this spotless lamb, that all his people are sanctified and redeemed to God, and sprinkled and washed, their hearts, consciences, taber- nacles, vessels, and altar in the tabernacle ; and the fat, or grossness consumed by his fire on the altar : by which they come to be a royal priesthood, offering up spiritual sacrifices to God through Jesus Christ. So the blood of the new and everlasting Covenant, is the life of Christ, which all the believers in the Light are to walk in, and to be cleansed by it, giving all honour and glory to God and the Lamb, who hath redeemed us to God by his blood." "And therefore hath He, out of his infinite love, and tender mercies to the sons of men, prepared a way to draw nigh unto them, even while they are in their sins; which he doth not, but through Jesus Christ the media- tor of the new Covenant, whom he hath freely given to be a LIGHT unto the dark world, and that he should en- lighten every one that cometh into tlie world : (John i. 9.) Of which number thou [reader] art one, whoso- ever thou art, and art enlightened by Christ, thougli thou be yet darkness in thyself, as the Ephcsians once were: yet the light shineth in thy darkness, or else there would not be two contrary natures and seeds 132 found working in thee, as there are. And this light wherewith thou art enlightened, is i/ie life of Jesus j (John i. i,) which he hath given a ransom for man.'''' Stephen Crisp's Works, p. 125. On the same subject, George Whitehead, in the Chris- tian Quaker, says, "Was not the object and foundation of faith in being through all ages % Did not the prophets believe, and follow the spirit of Christ in them % (1 Peter i.) From whence then was the efficacy of salvation derived 1 Was it from Spirit, or from flesh 1 Surely it is the Spirit that quickens: if so, the efficacy was spiritual, not natural, or that which could not he lost. But whereas so much mention is made of the blood shedding, and so much virtue and efficacy seems to be derived from it, I ask. Is it not a spiritual, supernatural virtue, poioer and ejjficacy; that cleanseth, saveth, and justifieth. If it be, how then does it proceed from the shedding of blood outwardly ? (which shedding by the soldier's spear, was a wicked man's act.) Or from the essence of the blood, if it perished and be not in being, as is confessed 1 And is it good doctrine to say, that the blood, or life, which sanctifies and justifies true believers in all ages, is not in being 1 When sanctifica- tion, purging the conscience, &c., is a real work, can it be done by a thing that is not 1 And yet we know that Christ, the one offering, the living sacrifice, and the blood of the Covenant, which cleanseth them that walk in the Light (1 John i. 7,) is still in being, and was THROUGHOUT ALL AGES." Christian Quaker, pp. 45, 46. " With what doth this Redeemer [' the Eternal Word,'] redeem 1 Answer. ' With his own life, with 133 kis own blood, with his own eternal virtue and purity. He descendeth into the lower parts of the earth, — be- comes flesh there, — sows his own seed in the prepared earth, — begets of his flesh and of his bone, in his own likeness, — and nourisheth up his birth with his flesh and blood, unto life everlasting.'''' " What is this life, or how doth it first manifest itself in the darkness 1 Ans. It is the Light of bien. It is that which gave light to Adam at first, — again to him after the fall, and to all men since the fall. It en- lightens in nature ; it enlightened under the law. It did enlighten under the Gospel before the apostacy ; and again since the apostacy." Isaac Pennington, vol. 2, p. 281. *' But in this notion of satisfaction, he [an opposer] appears very short and shallow ; though it be not a Scripture phrase, as T. Danson grants; and though it depend but upon ' some notions of law,' as Doctor Owen saith, — That all men's debts should be so strictly paid, or such a severe satisfaction made, to vindicate justice, by Christ in their stead, which God never imposed on the Son of his love, and that for sins past, present, and to come, (as some say,) is inconsistent." George Whitehead in Christian Quaker, p. 322. The same writer says, " The Quakers see no need of directing men to the type for the antitype, viz., neither to the outward temple, nor yet to Jerusalem, — to Jesus Christ, or to liis blood ; knowing that neither the righteousness of faith, nor the word of it, doth so direct. (Rom, X.) And is it the Baptist's doctrine to direct men to the material temple and Jerusalem, — the type for the antitype 1 What nonsense and darkness is this! And where do tlie Scriptures say, the blood was tliere 12 134 shed ioT justification ; and that men must be directed to Jerusalem to it % (whereas that blood shed, is not in being-.) But the true apostle directed them to the Light, for the blood of Jesus Christ to cleanse them from all sin." — George Whitehead's Light and Life of Christ within, p. 34" " For he that delighted not in sacrifice and bnrnt- ofTerings, neither could he delight in liyssop, or water, or blood, outward or ?iatural, but in that which melteth the heart, and purifieth the conscience from that which is dead and unclean, in that is God's delight ; and in that which is melted and broken, and purified by it." /. Pennington, vol. 4, p. 130. " My first testimony," says William Penn, " is out of that great English author and worthy man. Bishop Jewell, who, speaking of what Christ was to the Jews in the wilderness, says thus : ' Christ had not yet taken upon him a natural body, yet they did eat his body. He had not yet shed his blood, yet they drank his blood.' St. Paul saith, ' All did eat the same spiritual meat ;' that is, the body of Christ : ' all did drink the same spiritual drink that is, the blood of Christ ; and that as verily and truly as we do now. And whosoever then did so eat, lived forever."" Bishop J ewelVs sermon. " I think," says William Penn," a pregnant and apt testimony to Christ being the Christ of God, before his coming in the flesh," Article XXXIX. " And there is nothing but a sur- render of our own will, that can make atonement for our sins." Quaker, vol. 1, p. 196. 135 " Nothing can atone for sin, httt that which induced m to sin." Vol. 2, p. 271. " And what are we to do 1 We are to give up this life [our will] to suffer, and die upon the cross ; for this is the atonement for all our sins." Ibid, p. 272. This article is composed of detached sentences, taken from the sermons ; and in order that the subject may be fairly represented, we will supply the context for explanation; the extracts being included in brackets. " We must die to self, and all its operations. It is the death that is pointed out by the death of Jesus : that was outward, but we must die this inward death in our souls. And when this is the case, it will cause a resurrection by the grace and power of God. For He that raised up Jesus from the dead, outwardly, will cause us to be raised up into newness of life : for they that are baptised into Ciirist, are baptized into his death. And all those that are willing to be baptized into his death, it must be by obedience to the grace of God, — by obedience to its teaching as to what we are to give up and surrender. And what is it 1 It is the life of man that is to be delivered up, as the natural life of Jesus was. And that answered a peculiar purpose to the Jewish nation, as it put an end to their testimonies, their law and covenant, — that they might enter into a better covenant, wherein the sacrifice was to be the life of the creature ; [/or nothing can atone for sin, but that which induced us to sin.^ Here we must die to all the sins which we have committed, in our own wills." "Jesus Christ did not come to do his own will ; but the will of Him that sent him. Everything that we do in our own will, will never do at all ; it is transgression. For, by indulging this will, we continually oppose God, 136 and reject his counsel ; we take the seat of God in the heart, and exalt ourselves above all that is called God, or that is worshipped. [^raJ what are we to do 1 We are to give up this life to suffer and die upon the cross : for this is the atonemeiU for all our sins.'\ So far as we give up the life that causes us to sin, so far He is reconciled to us, as in the case of the prodigal." This great Gospel doctrine was preached by Christ in that " prepared body," as recorded by all the evange- lists. ' Then said Jesus unto his disciples, ' If any man will come after me, let him deny himself and take up his cross, and follow me. For whosoever will save his life, shall lose it ; and whosoever will lose his life for my sake, shall find it.' " Matt. ch. xvi. 24, 25. " Ye must come to the Word of faith, to which Paul directs, (Rom. x. 6,) by the hearing whereof, is the jus- tification, and not by a bare believing that Christ's blood was shed : for it is the virtue of the blood which saves ; which virtue is in the living Word, and is felt and re- ceived in hearing, believing, and obeying that Word; thereby bringing into unity and conformity with him, both in his death, and in his resurrection and life. [That is, to ' give up this life to sufler and die upon the cross,' or surrendering ' our wz'//.'] This is the only WAY TO life ; be not deceived : there is not, nor evee WAS, ANY other." Isuac Pennington^ vol. 2, p. 58. "Thus, the first Covenant was dedicated with the blood, which was the life of all flesh. But the new and second Covenant is dedicated with the blood, the life of Christ Jesus, which is the alone atonement unto God : 137 by which all his people are washed, sanctified, cleansed and redeemed to God," &c. George Fox's Docirinals, p. 646. The life, or light, or spiritual blood, which with George Fox, all speak the same thing, is then, according to George Fox, the alone atonement; or that which re- conciles man to God. How does it reconcile ^. It brings us to give up our corrupt will, the life which we have in those things which the Light shows us to stand in op» position to the will of God. On this subject William Penn says, "For the suffer- ings of that holy body" of Jesus, had an engaging and procuring virtue in them, — though the Divine life was that fountain from whence originally it came. And as the life declared and preached forth itself through that holy body, so those who then came to the benefit pro- cured by the Divine life, could only do it through an hearty confession to it, as appearing in that body ; and that from a sense first begotten by a measure of the same in themselves. This is the main import of those places : ' Whom God hath set forth to be a propitiation and ' In whom we have redemption, through faith in his blood.' Rom. iii. 25. For who is this He whom God hath set forth, and in whom is redemption l Cer- tainly the same He that was before Abraham ; the Rock of the fathers, that cried, ' Lo ! I come to do thy will, O God, — a body hast thou prepared me.' Heb. x. 5, 7. Which was long before the body was conceived and born," Christian Quaker, p. 205. " For Aaron the high priest, sprinkled the blood upon the people, which was the life of the clean beasts, and 12* 138 made an atonement with it for himself and the people, in the Old Covenant and testament. But Christ with his own blood, which is the life of him, the Lamb of God without blemish, which takes away the sins of the world, he the high priest sprinkles the hearts and consciences of his people with his own blood, which is his life, and with it makes atonement to God for the sins of the world." George Fox^s Doctrinals, p. 775. Article XL. " At the Green street meeting, Edward Hicks says, ' This Avork, he [.Tesus Christ] declared to be finished previous to his being crucified in that out- ward body. Therefore, what must we suppose will become of the doctrine, so generally received in the Christian world, that one of the main purposes of his mission, was for him tosvffer in that outward body without the gates of Jervsalem, as a propitiatory sacrifice for the sins of the whole world 1 Here is a difficulty : for he positively declares tliat he had glorified his Father, and finished the work that the Father had given him to do. Now it must follow as a rational and clear conclusion to every intelligent mind, that he must have told truth, or an untruth. If he told the truth, then he had finished the work which his heavenly Father had given him to do ; and if he told an untruth, the work must have been yet to do. But I am not disposed to believe this. I do believe in the truth of the emphatic testimony of the Saviour himself, ' I have finished the work and there- fore that his sufferings in the oiitward body were never in- corporated in the original design of the blessed Saviour^s coming into the World.'' " Quaker, vol. 2, p. 162. 139 Thus far the Declaration quotes ; but justice to the author required the insertion of the following remarks, which I will here add : " But, my friends, the suffer- ings through which he was to pass, were spoken of by the prophet five hundred years before he came into the Avorld — ' He hath poured out his soul unto death.'' Mark — It was the soul, it was not the body ; it was the immor- tal soul, created a little lower than the angels, that was to be introduced into this deep, state of suffering ; and it behoved him to suffer : for the enlargement and copiousness of his mind led him to participate in the sufferings of, and feel for every intelligent creature that had fallen from God. And hence, Jesus Christ was baptized into the sufferings of a fallen world, and this made him a man of sorrow, and a man of grief. I want our minds to keep to this great point, that it was the z««jarcZ sufferings of the soul of Jesus Christ, that was alluded to by the prophet ; notwithstanding, I am not disposed to set lightly of the pain of the outward body." Quaker, vol. 2, pp. 162, 163. The following passages express views similar to those contained in the extract : "Nor is this all the irood, the cominjr and sufferings of that blessed manhood brought into the world. For, having been enabled so effectually to perform the will of God, ' LIVING,' and having so particularly suffered the ivill of wicked men, dying ; therein offering up his most innocent life for the world, he certainly obtained ex- ceeding great and precious gifts," &"c. Thus, according to William Penn, Jesus fulfilled the whole will of God whilst livin^,^'' agreeably to his own testimony ; " I have finished the work," ire, and the 140 foulest of all murders perpetrated upon his holy person, was by and through the will of man alone. In like manner, George Whitehead : " How can S. S. clear himself from rendering God to be the author of sin, while he accuses Him of determining, or fore- ordaining the wicked actions of these men, — of fore-ordaining the sin ! Let the unbiassed reader judge, whether this be not an unjust charge against God." Christian Quaker, p. 479. "But what proof hath he [an opponent] from Scrip- ture, that the shedding Christ's blood was the merito- rious cause of Justification, — seeing it was shed by wicked hands ?" George Whitehead, Christian Quaker, p. 350. " For, if all had walked in his light within, he had not been persecuted and murdered." Ibid, p. 262. " Had the princes of this world obeyed the light of Christ within, they would not have crucified the Lord of glory, for it would have given them a sense and knowledge of him." Ibid, p. 276. It does not appear from the above extracts, that the writers believed that it was by the absolute will or fore- ordination of God, that Jesus was murdered: nor that his death was necessary, through or by an immutable de- cree, or was " incorporated in the original design." It was expedient that Jesus should go away, as lie declared : but it is not necessary to conclude, that a Being omni- potent and unlimited in all His actions, could not accom- plish his Divine purposes in the salvation of man, inajiy other way^ than through the commission of so great a crime. It was the Divine will that Jesus should swiw^V 141 to this dispensation, and the merit consisted in his obe- dience thereto. The necessity of the deed, arose from the wickedness of men, and from its not being consistent witli the righteous, although inscrutable administration of the Almighty Being, to prevent it. To make the crucifixion of the blessed Jesus necessary, from the predetermined will and design of God, involves the Calvinistic principle of predestination ; a doctrine, not less abhorrent to Scripture and reason, than to the pure and holy attributes of Him who is supremely just and equal in all his ways. But whilst He leaves to man, the freedom of his will in transgression, it consists with his infinite goodness so to overrule and direct its re- sults, as to accomplish his blessed purposes in the earth, and to make every event work together for good to those who love and obey Him. Thus, the shedding the blood of the holy Jesus, was a seal and ratification'''' oi all that he did and taught, " in his blessed message of love and reconciliation to the world." Thus, it is said, that the church is watered by the blood of the saints. Jesus told his disciples, " It is the Spirit that quickeneth, — the flesh [outward] pro- fiteth nothing?'' And, (to adopt ^(/«7ra C/ar/c's translation, for which there is good authority,) " The words that / have spoken unto you, they are spirit and life ;" that is, the words " flesh and blood," mean spirit and life. John vi. 63. Article XLI. " But, my friends, the inward sufTeriug of the immortal soul, is infinitely superior to all out- ward sufferings : and if sin is atoned for in our souls, it 142 will require a sacrifice proportionable to that which is to be benefited by it. So that I apprehend, under this spiritual dispensation and day of light, there must be a sjnritual and inward sacrifice for our sins." Quaker, vol. 2, p. 163. Article XLII. The Berean says, "Whatever re- demption, therefore, was effected by the outward flesh and blood of Christ, it could 7iot in the nature of things, be any thing else than an outward redemption." Vol. 2, p. 52. " For he that delighted not in sacrifice, nor burnt offerings, neither could he delight in hyssop, nor water, or blood outward or natural, but in that which melteth the heart, and purifieth the conscience," &c. Isaac Pennington, vol. 4, p. 130. "But what proof hath he from Scripture, that the shedding Christ's blood was the meritorious cause of justification, — seeing it was shed by wicked hands 1 And surely had the Jews and Gentiles obeyed, and walked in that holy and just light that was in them, they had not crucified nor murdered the Just One, the Son of God." Christian Quaker, p. 350. "He [Christ] is your prophet, to open to you the ful- filling of the promises and prophecies,— himself being the substance ; that ye may live in him, and he in you ; yea, and reign in your hearts ; thereto exercise his office, — his prophetical, priestly, and kingly office, — who is heavenly and spiritual." George Fox^s Works, vol. 2, p. 263. 143 George Whitehead says, that "the heavenly and more perfect tabernacle, altar, sacrifices, flesh, water, blood, — in short, the New Covenant itself, are all spiritual, and to the natural man, mysterious." Article XLIII. And have Ave not reason to hope that the day is not far distant, when the absurd and pernicious idea, that the imputed righteousness of another, is the ground of our acceptance with God, will be found but in the pages of the historian, when tracing the fruits of that lamented apostacy which early overtook Christen- dom." Berean, vol. 2, p. 333. Is the ground of our acceptance with God, the righteousness of another imputed to us 1 " We shall conclude, then, that Christ, the Woi'd- God, is the light of the world, and that all are enlightened by him, the eternal sun of righteousness : therefore the Light of men is Christ. For to him, Christ, or the true Light, John testified, who gives wicked men to see their unrighteousness, and who leads good men on in the way of holiness, which, persevered in, brings unquestionably to eternal happiness ; and without which, all imputation of general acts of righteousness, performed by Christ without us, will avail nothing for salvation, m the great and terrible day of God's inquest and judgment, when all shall be judged,— not by the deeds any other hath done for them (wholly without them,) hut according to the deeds done in their own immortal bodies^ William Penn's Christian Quaker, p. 213. "Question. Whetherabeliever be justified by Christ's righteousness imputed, yea, or nay 1" 144 " Answer. He that believeth is born of God ; and he that is born of God, is justified by Christ alone, with- OCT IMPUTATION." — GeoTge Fox, Saul's Errand to Damas- cus, Great Mystery, p. 595. " Abraham believed, and it was accounted to him for righteousness; and Christ come, and ' Christ in you,^ is the end of the belief, who is the justification itself, and righteousness itself," — " without imputation, — the right- eousness of God J — here the belief ends." George Fox, Great Mystery, p. 370. " For as many as are led by the Spirit of God, are the sons of God." Rom. viii. 14. How clearly will it ap- pear to any but a cavilling and tenacious spirit, that man can be no further justified, than as he becomes obe- dient to the Spirit'' s leadings. " For, if none can be a son of God, but he that's led by the Spirit of God, then none can be justified without bein? led by the Spirit of God ; because none can be justified but he that is a son of God. So that the way to justification and sonship is through obedience to the Spirit's leadings ; that is, manifesting the holy fruits thereof by an innocent life and conversation." William Penn's Works, vol. 1, p. 261. " The imputation to a believer is o^Tied ; and this imputation is within ; for he that believeth is born of God, and hath the witness in himself. Now Abraham believed, and the Romans ; and to such the imputation was spoken in ike belief: and Abraham saw his glory, who is Christ Jesus the righteousness itself. And the apostle says, ye are now nearer, than when ye believed. And asfain he says, ' Christ is in you and God will dwell in you, and walk in you. So, such as have Christ 145 in ihem, they have the righteousness itself, vnthout impu- tation^ — the end of imputation, — the righteousness of God itself, Christ Jesus," &c. Samuel Fisher's Works. " He that heareth these sayings of mine, and doeth THEM, I will liken him to a wise man," &c. — Jesus Christ. " Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven, hut he that doeth the will of my Father," &c. — Ibid. "He that justifieth the wicked, and he that con- demneth tlie just^ even they both are an abomination to the Lord." Prov. xvii. 15. " It would very opportunely be observed, that if it is so great an abomination in men to justify the wicked, and condemn the just, — how much greater would it be in God \ — which this doctrine of imputative righteousness necessarily does imply, — that so far disengages God from the person justified, as that his guilt shall not condemn him, nor his innocency justify him. But will not the abomination appear greatest of all, when God shall be found condemning of the just, on purpose to justify the wicked ; and that he is thereto compelled, — or no salvation ! Which is the tendency of their doctrine who imagine the righteous and merciful God to condemn and punish his innocent Son, that he having satisfied for our sins, we might be justified (whilst unsanctified) by the imputation of his perfect righteousness. Oh! why should this horrible thing be contended for by Christians!" — William Penn^s Sandy Foundation Shaken, Christian Quaker,^. 89. Read Ezekiel, ch. xviii. 20, 26, 27, 28, 29. " If this was once equal, it is still so, for God is unchangeable j 13 146 and therefore I shall draw this argument, that the con- demnation or justification of persons, is not from the imputation of another's righteousness, but the actual per- formance and keeping of God's righteous statutes or commandments; otherwise God should forget to be equal. Therefore, how wickedly unequal are those who, not from Scripture evidences, but their own dark conjectures and interpretations of obscure passages, would frame a doctrine so manifestly inconsistent with God's most pure and equal nature; making him to condemn the righteous to death, and justify the wicked to life, from the imputation of another's righteousness ! A most unequal way indeed !" Ibid. See Exod. xxiii. 7. John xv. 10-14. Rom. viii. 13,14. Gal. vi. 4-7. James ii. 22-24. 1 John iii. 7, 8, quoted by William Penn. " By which," he con- tinues, " we 7nust not conceive as do the dark imputarians of this age, that Abraham's offering, personally, was not a justifying righteousness, but that God was pleased to account it so ; since God never accounts a thing thai which it is not. Nor was there any imputation of another'' s righteousness to Abraham ; but on the contrary, his per- sonal obedience was the ground of that just imputation. And therefore, that any should be justified by the imputa- tion of another's righteousness, is both ridiculous and dan- gerous." Ibid, p. 88. The same author says, that this doctrine places " God at peace with the wicked," — in "communion with them here," and " to all eternity," — " secures from the wages, not the dominion of sin," — "rendersaman justified and condemned, dead and alive, redeemed and not redeemed, at the same time," — " flatters men, while subject to the 147 world's lusts," — " invalidates the very end of Christ's appearance, which was to destroy the works of the devil, and take away the sins of the world." " I therefore caution thee," [reader] says he, " in love, of whatever tribe or family of religion thou mayst be, not longer to deceive thyself by the over fond embraces of human ap- prehensions, for Divine mysteries. But rather be in- formed, that God hath bestowed a measure of his grace on thee and me, to show us what is good, that we may OBEY AND DO IT ; whicli, if thou diligently wilt observe, thou shalt be led out of all unrighteousness ; and in thy obedience shalt thou receive power to become a son of God. In which happy estate, God only can be known by men, and they know themselves to be justified before him, whom experimentally to know by Jesus Christ, is life eternal." Ibid, p. 90. Job Scott, on this subject, asks, " What reconcilia- tion does man stand in need of 1 What has separated him from God 1 Has any thing but sin 1 Will God then be reconciled to him again in sin 1 No, verily : that which doth let and separate, will for ever let and separate, till it be removed out of the way. ' It is re- moved,' these imputarians may say, ' by Christ.' I grant it is, where Christ destroys the works of the devil in the soul, and no where else. How is it removed, where it remains 1 This is as gross delusion, and as rank absur- dity, as the old doctrine of transubstantiation." Vol. 2, p. 315. The destruction of sin in the soul, and the bringing in of everlasting righteousness into the soul, is the work of Christ, and not our own work : to him alone belongs 148 the praise. This imputation of the righteousness of Christ within us, we own ; but the doctrine of imputa- tion, as commonly held, we deny. Article XLIV. The Declaration proceeds as follows : " Besides the palpable errors we have enumerated, Elias Hicks and his adherents deny that mankind sustain any loss through the fall of Adam ; asserting that childi-en come into the world precisely in the condition he did." Dec. p. 31. In proof of the above assertions, we are referred to The Quaker, vol. 1, p. 183, and Philadelphia Sermon, p. 64, from whicli I quote as follows : " Now let us pause for a moment, and see what an un- righteous and wicked act it was in our first parents ; there never was a greater evil done. And we see now that we are his successors, and that we have every one done the same thing ; and not only once, as Adam did, but we have done it many thousand times over." " The desire after knowledge was the thing that tempted them, by presuming to know good and evil widiout the Divine Light that had been given to instruct them, and to keep them from going counter to the Divine command. Tliey were pushed on to decide for themselves, from an apprehension that by so doing, by exercising their own abilities, they would be- come as Gods, knowing good and evil without the aid of the Divine mind, and counter to the Divine command ; but their reward followed the act." Quaker, vol. 1, p. 182. " Here, we don't find that Adam ever transgressed but once ; we have no reason to suppose from the history, that 149 he did. I consider this view of great moment, for this reason ; because people are so weak as to imagine, (and where do they get the idea from, but from the same source as Adam, by seeking to gain knowledge through an impro- per medium ?) they have started the notion, that we are to stand accountable for Adam's sin ; and that we are losers by it. But now, if we reflect rationally, I think we must be gainers by it. For if we act as rational creatures, we gain something by seeing a man drunk ; for if M^e have never seen a man drunk before, is it not an example, — a warning for us to avoid such an act ourselves ? Here we see now, what the apostle says, and it is true, that ' The wisdom of the world is foolishness with God;' because, if we reasoned as we ought, this act of Adam would be a warning to all his offspring, and would certainly be a benefit to us, if we acted rightly. This is my view, and I give it to you to examine." Quaker, p. 183. " In his childhood, he [Jesus] was perfect in innocency, — free from all kinds of defilement, — as man was created in the beginning : and so it might have been with all thai God created, as the Scripture declaration proves. They [our first parents] were made innocent, undefiled, and un- polluted : but without knowledge, and without any capa- city to obtain knowledge througli any other medium than their Creator. They were endowed Avith a capacity to receive it from him, as a Teacher ; but no capacity to obtain true knowledge independently of their Creator. This I consider to be the state of man in the beginning, and of every child when born into the world." Philada. Sermon, p. 66. In the above extracts, relating to the state of our first parents, there are some views peculiar to Elias Hicks ; and therefore not chargeable on the Society. 13* 150 The brevity of the scriptural account of the original state of our first parents, has opened a field for much specula- tion, and a diversity of opinions have been advanced by those who have written on the subject : and Elias Hicks has given his views for consideration. In alluding to them, the " Declaration " has used a form of expression which gives them an appearance of more weight, as a charge, than simply quoting the speaker's words would have done ; whilst a part of the context which is highly important to be known, in order to do justice to his whole view of the subject, is withheld. T\\e present condition oi man, and what is needful for him, is what chiefly concerns us. To this condition the Sermon speaks in the emphatic language of Scripture, " All have sinned, and fallen short of the glory of God," and stand in need of being born again. The Society holds to the clear testimony of Ezekiel the prophet, and in other parts of Scripture, That no man is answerable for the sins of another ; and hence, that none of Adam's posterity are accountable for his transgression ; or in other words, we deny the doctrine of original sin. Joseph Phipps, on this subject, says, " To account a child guilty or obnoxious to punishment, merely for an offence committed by its parents before it could have any con- sciousness of being, is inconsistent both with justice and mercy ; therefore no infant can be born with guilt upon its head." Original and present state of Man, p. 12. In continuation of the subject in the Sermons, and in the next page to that from which the Declaration quotes, and directly facing it, we find the following : " As man was made in the image of God, every act would be a righteous act. But from this happy state man fell ; from this blessed condition, we all fall : for all have sinned, and fallen 151 short of the glory of God ; and therefore stand in need of being born again." Ibid, p. 67. The desires of every infant prompt it to the indulgence of the animal appetites, for the support of the natural life : and althougli tliis indulgence may be in excess, it incurs no guilt, until it grows to the years of religious understanding, or until the command is given, " Thou slialt not eat." From this moment, every human being stands before his Creator as a probationer. For, witli the promulgation of the law, tliere is a capacity furnished to obey it, and a consciousness felt, on the part of the subject, of his free agency, as clearly as if it was announced to his outward ear, " Choose ye this day whom ye will serve." (Josh, xxiv. 15.) Taking up the present condition of man from this point, is there not a striking analogy between his con- dition and that of our first parents ? And is not our own experience a confirmation of their history, as given by Moses ? " And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, [or happy,] she took of the fruit thereof and did eat, and gave also unto her hus- band with her, and he did eat." Gen. iii. It would appear by this account, that our progenitors had desires and propensities conflicting with their Maker's command, as we now have them, and that they were frail, like ourselves; for they yielded, as it appears, to the first temptation. Hence, it is reasonable to conclude, that in knowledge and experience, they were not far in advance of us. Yet they may be said to have been petfed : for a state of entire innocence, and an obedience to what is made known to us, however small that knowledge may be, is human perfection. " And they brought young children to him, that he should touch them : and his disciples rebuked 152 them that brought them. But when Jesus saw it, he was much displeased, and said unto them, ' Suffer httle children 10 come unto me, and forbid them not, for of such is the kingdom of God.' And he took them up in his arms, put his hands upon them, and blessed them." Mark x. 13-16. Our first parents had God for their Teacher and Monitor, with no corrupting examples present to allure them from the path of duty. Now, if to these advantages be added that perfection in knowledge and acquirements which is ascribed to them, is it reasonable to suppose tliat they would have so easily given way to temptation ? Granting the premises, they must have been more frail than their posterity. Article XLV, " They [that is, Elias Hicks,] also deny the existence of any evil spirit, by which man i.s tempted, distinct from his own propensities," Philada. Sermons, pp. 163, 166, 257, 258. In page 293, of the Philadelphia Sermons, we read, " Faith is the gift of God, But this faith in creeds and the traditions of our fathers, what is it ? It is worse than no- thing. We had better have no faith at all. It is no better than the faith of devils,' ' Thou believest that there is one God ; thou doest well : the devils also believe and tremble.' Who are the devils ? Apostate men and women, who go contrary to God : they are all devils. Every thing that is in opposition to the will of God, is a davil. In short, they are nothing but what opposes the law of light and the Spirit of truth in the heart ; nothing but what is in opposition to the law of God : and that devil is in us all : as sure as the kingdom of God is in us, so sure the devil is in us." 153 And in page 163 — " Now all that seeking to know God, and this devil, or the serpent, without, is the work of dark- ness, superstition, and tradition. It hath no foundation ; it is all breath and wind, witliout the power. We need not look without for enemies, or friends ; for we shall not find them without. Our enemies are those of our own house- hold : our own propensities and unruly desires are our greatest, and I may almost say, our alone enemies." Had the authors of the Declaration, instead of cavilling at this doctrine, watched against tliis adversary within, I believe no cause would have existed for this Exposition. " Now the serpent," says Francis Howgill, " was more subtile than all the beasts of the field ; for that was his nature, in which he was created ; and it was good in the motion of the power : and therefore Christ said, ' Be ye wise as serpents, and harmless as doves.' And though the serpent was wise and subtile, more than all the beasts of the field, till lie acted and moved without commandment, and out of the motion of the power, he was not cursed. He that can receive this, let him." " And now he went and talked with the woman, and she was good before, being in the motion of the life and power : she also looked out, and not in the power, and reasoned with him out of the power, contrary to commandment ;" " and here was the beginning of the father of lies, and of him who spoke of himself, out of the power, and out of the truth; and his beginning is without foundation ; [that is, independent or distinct from man.] Now he that is wise in heart, read his genvraiion, or who made him. Now appeared the angel of the bottom- less pit, and nut before, — and made war against the power, — against the Lamb." pp. 185, 186. 154 All our propensities and desires are good, " in the mo- tion of the power ;" and whilst we remain here, moving and acting in and under this heavenly power, tlie serpent has no " foundation " in us. " The prince of this world Cometh, and hath nothing in me." John xiv. 30. "From whence come wars and fightings among you ? Come they not hence, even of your lusts, that war in your mem- bers V (" The spirit that dwelleth in us lusteth to envy.") " Ye lust, and have not : ye kill, and desire to have, and cannot obtain : ye fight, and war, yet ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God ? Whosoever, therefore, will be a friend of the world, is the enemy of God. Do you think that die Scripture saith in vain, ' The spii'it that dwelleth in us lusteth to envy V " James iv. According to Francis Howgill, the " angel of the bottom- less pit," had his beginning in man's disobedience ; and out of man, he is without foundation ; and they who are wise, may read his generation, and who made and makes him,' — intheir own hearts. The Declaration objects to the doctrine of the Christ within, and the adversary within, whilst it furnishes no litde evidence to us, that loss may be sustained, in the practical part of religion, by having our views too much outward on these and other subjects. Article XLVI. " Heaven," they say, " is a state, and not a place, by any means." 155 The blessed Jesus tauglit the same doctrine. " The kingdom of God cometli not with observation; neither shall tliey say, Lo, here ! or Lo, there ! for behold the kingdom of God is within you." Luke xvii. 20. The apostle speaks of it as a " state." " For the king- dom of God is not meat and drink ; but righteousness, pence, and joy in the Holy Ghost." Rom. xiv. 7. " This kingdom," says Joseph Phipps, "stands not in locality, not in any here, or there. It stands in an infinite and heavenly spirit, life, and nature, wherein nothing im- pure can live, or enter." p. 208. Alticle XLVII. "Belief," with them, "is no virtue; and unbelief no crime." This, as quoted from Elias Hicks's sermon, without the context, amounts to a perversion of the speaker's meaning. Here follows the whole paragraph, whicli furnishes a satis- factory explanation. "And when we come to fliis principle, — this gift of grace, this Light, there is no necessity for us to be careful about what we will believe, and what we won't believe ; because nothing can give vs a true belief but this Light. It will give every one of the children of men, a belief suffi- cient to induce them to enter on the work of salvation aright. For, as this is the medium, and the only one, by which God continues with his rational creatures, there is no other way by which he gives them an evidence of what is right, and what is wrong ; for he has set good and evil before us all, and left it for us to choose. ' Choose you this day whom you will serve.' Here, as you come to 156 this, you need not trouble yourselves, or recommend to your friends, what they must believe ; that they must believe this or that ; it is all nonsense ; because a man cannot believe just what he wants to believe. He cannot believe any thing but what the Divine Light gives him an evidence of; and and this he must believe ; and he can- not resist it. Here, then, we discover, that \beUef is no virtue, and unbelief no crimef\ because v.hy 1 It is an involuntary thing to man. But when the soul is willing to be instructed by the grace of God, it v:\\\he instructed } and when it is instructed, it will have an evidence of the truth, and it cannot resist it ; it is bound and /orced to believe it ; not from anj^ compulsory measure, but from the clear force of the thing, because it is self-evi- dent." Quaker, vol. 1, pp. 145, 146. In the third volume of The Quaker, page 94, we find a further explanation of this matter. " For there is no man or woman" says Elias Hicks, " that has ever 'done an act of sin, but they have been reproved for it. This reprover, you know, was declared by Jesus to be the Comforter, the Saviour, the Deliverer of mankind from sin. He declared that he, the Spirit of Truth, when he should come, would ' reprove the world of sin.' And I know that you, my fellow-creatures, have known this witness, and have been reproved for sin ; and you are obliged to believe this evi- dence, because you know it is your situation : and from this evidence, you never can extricate yourselves . and hence, it is not a voluntary act of the mind to believe. Then here we discover that our belief or unbelief, merely as men and creatures, is of no account ; for what we have not evidence of, we cannot believe ; and therefore unbelief in respect to that which we have no evidence of, is no sin. But if we continue in those things which we have evidence are wrong, and have been reproved for, this is sin.'' 157 Although, in one respect, a deviation from the plan pursued in respect to testimony, I will here insert the re- marks of Cliillingworth on the subject of belief. In answer to a zealous Romanist, he says, " Have you such power over your own understanding, that you can believe what you please, though you see no 7-eason? Or, that you can suspend your belief, when you see reason ? If you have, I pray you, for old friendship's sake, teach me this trick : and until I have learned it, I pray blame me not for going the ordinary way ; I mean for believing, or not believing, as I see reason. If you can convince me of wilful opposi- tion against the known truth, — of negligence in seeking it, —or unwillingness to find it, — of preferring temporal re- spects before it, — or of any other fault that it is in my power to amend, — that is indeed 2. fault" e products of which it gratified him to share with his neighbors, and also with the birds, which he sedulously protected from the murderous aim of the sportsman. He was so much attached to the feathered songsters which nestled in the shady orchard, that, to avoid annoying them or driving them from their home, he would not allow a gun to be fired on the premises. For many years, his pen was freely employed in de- fending the Society of Friends, and elucidating their testimonies and doctrines. This brought him in fre- quent conflict with the opinions and prejudices of religious professors of other denominations. For " modes of faith " he cared but little. He never judged men by their creeds. Hovv^ever widely they might differ from him, the difference gave him no anxiety, provided they were honest and conscientious, and evinced by an upright life the fruits of practical re- ligion. The same toleration that he extended to others, he claimed for himself and the Society to which he was attached. It was chiefly when the character and doctrines of the Society were assailed and misrepre- sented, that he came forward to advocate and defend them before the world. An extensive medical practice, in which he was en- gaged for forty years, brought him continually in con- tact with persons of various religious tenets. These individuals were frequently induced by their regard for his professional character and his private worth, to inquire into tiie nature of Friends' principles, and the grounds on which tliey placed their testimonies. Though he never obtruded his sentiments on the notice of others, he was always ready to declare them to the honest inquirer, and to give a reason for his faith. On 197 such occasions, whether he succeeded or not in ma.iing a convert to his views, he never failed to produce a salutary impression, manifesting that his heart was im- bued with the Christian graces.* In defending what he believed to be truth, and con- demning what he regarded as error, he never permitted motives of policy or interest to impose on him any restraint. Acting on the maxim that " Honesty is the best policy," he bore his testimony in direct, unequivo- cal language. Individuals who may have felt them- selves at times implicated in his censure, could not but honour and esteem him for his honest and faithful discharge of apprehended duty. Many such persons, members of other religious persuasions, were among his most attached friends. The " Orthodox " Friends, with whom he had formerly enjoyed religious fellow- ship, he continued to cherish and to love, and it was a source of high gratification to him to feel that differences in religious profession had not disturbed the harmony of their social intercourse. *The following scrap was found among his papers. It appears to be the beginning of a rough draft, the remainder of which is missing. It is without name or date: To the question, why the people called Quakers are opposed to music, asked by my much esteemed friend, I answer : They are opposed to it, from a consideration of the precepts and examples of the blessed Jesus and his apostles. We are enjoined to follow their example : and we believe, that by the help of the grace of God, it is made quite possible to us to obey the sacred in- junction ; otherwise it would not have been given. As Christians, therefore, it is our indispensable duty to follow their example. There is no instance to be found in the New Testament, of the use of instrumental music by our Lord, or his disciples. Neither is there of vocal music as a diversion, or amusement. But such as were "filled with the Spirit," might sing, as an act of worship ; 198 As a physician, he gained the affectionate regard of his patients, with whom he was ever ready to sympa- thize in their sufferings. To witness bodily pain, excited his keenest sensibilities. So far from becoming inured to scenes of pain and suffering, these scenes became more distressing to him as he advanced in life. When opportunity presented, he was mindful to direct the attention of the sufferer, languishing on a bed of sick- ness, to a source of comfort and of hope beyond the realms of time.* As a parent, to whom was delegated the care of a large family of children, he was deeply impressed with the responsibility of his position, and discharged his " speaking to yotirselves in psalms and hymns, and spiritual songs : singing and making melody in your heart to the Lord." The Quakers have no objection to " making melody" iyi the heart to the Lord, and to ourselves, when favoured at times to feel there the goodness and loving kindness of our great Benefactor. But they deem it wrong thus to approach him with the tongue and the lips, when the heart is far from him : and seeing that the " preparation of the heart " is of the Lord only, and not of us, nor to be experi- enced in our own will or our own time, they abstain in their worship, from the practice of singing in public meeting at set times, in which many might join who are unprepared to offer prayer or praise from the heart. •The following letter he wrote to Edward Gilpin, a former pa- tient of his, who had been taken sick while on a visit to Philadelphia^ Wilmington, 2ttd month 27th, 1844. Dear Friend, — I hasten to reply to thy letter, and glad should 1 be to be instrumental in any way to relieve thy suffering. As Dr. is in attendance, it was proper that I should address him, on the treatment of thy case, and I have communicated to him what I believe might be useful, as far as the imperfect knowledge of it, which I have, would permit. Accept the assurances of my love and my sympathy ; and may He from whom all good cometh, comfort and sustain thee in thy fiffliction and trial. Wili-iam Gibbons. 199 duties to them with religious assiduity. The first child died in early infancy ; but after that occurrence, the anorel of death did not enter the threshold until he came to summon the head of the family. The flock was then thirteen in number, and most of them had grown up to adult life.* The ties that bound him to his family were remarkably strong, and he often expressed his gratitude to Divine Providence for this extraordinary exemption from the visitations of death. For a number of years, he had laboured under the apprehension that his life would be terminated suddenly, by disease of the heart. Within a few months of his last illness, he had several alarming attacks, which confirm- ed him in that view. These attacks, however, passed off speedily, so as not in any great degree to interrupt his visits to the sick. His habits, both of body and mind, were very active, and he was industriously en- gaged in medical practice when the hand of sickness was laid on him for the last time. On the 16th of the Fourth month, 1845, he was sud- denly seized with symptoms of paralysis, which satisfied him that his earthly course was about to terminate. Anticipating the event, he was not unprepared for its approach. On receiving the summons, he instantly •Some time in the year 1829, a travelling friend was at his house on a visit, and observing a large number of children, remarked that he was reminded by what he saw, of Dr. Parrish's family, which he had recently visited ; adding that Dr. Parrish had told him that he could say what no other man in Philadelphia could say — that he had eleven children, all minors, all living at home, and all belonging to the same Monthly Meeting. " Tell him on thy return," said William Gibbons, " that thou hast seen a friend of his in Wilmington, who has twelve children, all minors, all liv- ing at home, and all belonging to the same Monthly Meeting." 200 addressed himself to prayer. The phj^sicians who were present, objected to his rising in bed. " I must," he exclaimed, "I must, — I feel it to be my duty." He continued on his knees for some time, with great fervency addressing the throne of Grace. His language gave evidence of the support and comfort he experienced from his trust and faith in God. " Oh, Lord I I praise thee ! I desire to magnify thy name ! Into thy hands I commit my spirit! — Glory to God! he supports me!" On conclnding this earnest and solemn devotional exercise, he lay down quietly in bed. Observing one of his most intimate friends standing at the bed side, he grasped his hand, saying : " We have passed many pleasant hours together, but now they must all end." After this, his articulation became so much affected that it was difficult at times to understand him. It was evident, however, that his mind dwelt, almost without interruption, on the change that he felt awaited him. During the night he said to one of his daughters, after kissing her : " It will not be long — on earth no more." At another time he remarked : " Oh ! it will soon be over. This poor, shattered body will then be at rest, and I shall be in that city, none of whose inhabitants can say, ' I am sick.' " It was his anxious desire that he might have a clear vision of the state in which he was about to enter. On several occasions, during the first few days of his ill- ness, he referred to this subject, apparently disap- pointed in not being able to penetrate the veil which still shut him out from the immortal world. " I cannot see clearly," he would say, "but I feel the fulness of the glory of God." At one time he remarked, " there is nothing in my way, but I do not see as clearly as I would wish ;" and afterwards seemed depressed, and 201 remained in silent exercise for about half an hour Then arousing suddenly, he exclaimed in tones of triumph, "Rejoice! Oh come and rejoice with me, for I have found the sheep which was lost ;" and quoting from the Psalms, " What shall I render unto the Lord for all his benefits I" he requested to have the Psalm read to him. He had wrestled with the angel for the blessing, and had gained it. On the day after his attack, he began to repeat to a friend, the quotation, " Glory to God in the highest, peace on earth," &c. Before he had concluded, his friend endeavored to anticipate him by adding, " and good will to men." " No, no," said he emphatically, raising his hand, " good will to all men." He fre- quently afterwards recited the same text, always in the same manner, laying great stress on the latter part. During the whole course of his illness, which lasted nine days, he was almost constantly engaged in reli- gious exercise, the general tenor of which was expres- sive of his gratitude to God for his mercies, and entire resignation to the Divine will. " I have no desire to live," said he, " I would be a burthen to myself and to all around me. But not my will, but thine be done!" When the physicians, on one of their visits, had a con- sultation, he requested to be apprized, without reserve, what was their view of his case. He was informed that they could see no indications of immediate danger, and that ample warning would probably be given, should an unfavorable result occur. " I am willing to live," he replied, " but I wish to get entirely rid of self, and to have no will of my own." He frequently desired the Bible to be brought, and a portion read to him — mostly designating the chapter and verse. His selections were made from the New 202 Testament, and once or twice from the Psalms. The first time, perhaps, when he made this request, it was objected to, because he had not slept for many hours, and his condition of body required rest. He was told of this, and advised to compose himself to sleep. "That is just what I want," said he; "my mind is excited and on the wing, and I wish to settle it." His request was immediately complied with, and wdiilst one of his children was reading to him, he sank into a refreshing slumber. Afterwards, whenever he renewed the request, it was instantly acceded to, partly with a view to the tranquillizing effects. On the morning of Sixth day, two days after the commencement of his illness, he called his children to him one by one, and addressed to them in the most af- fectionate and emphatic manner, the following, among other expressions: "Turn to thy heavenly Father, for thou wilt soon have no earthly one." — " Turn unto the Lord and he will turn to thee." — " Oh ! leave the world. Seek the kingdom of God and his righteous- liess, and it will be well with thee." — " Lay not up for yourselves treasures ou earth. Money — wealth — no- thing earthly can bring you happiness. Salvation is through Christ" — laying his hand upon his breast, " It is an inward work — Christ within, the hope of glory." Turning to his younger sons, he said, " Be kind to your mother !" and then looking round upon her, he wept aloud. The sundering of earthly ties seemed almost to overpower him ; but again he rose above all, transported into higher and holier communion. On Seventh day, 19th of the month, he appeared to be a little better. By noon, those of his children who lived abroad had all arrived, except one who was in the West, at a great distance. He had been very desirous 203 to see all his children, and he looked round on them, remarking : " all here hut one, and he so far away. I want to see hiin." He then prayed for his absent son, weeping much at the time. The presence of his wife and children during his sickness, was a great comfort to him J it gave him much happiness to have them con- stantly around his bed. On First-day, he said to a friend : " I thought it was opened to me yesterday that I should remain a little longer,— that the Master had more work for me to do ; but now I have no confirmation of con- tinued life, and I await his will." In the evening, he observed that it was First day, and desired the familj- to be collected in his chamber, and the Bible read. He specified the portion : " He that would save his life shall lose Jt, and he that would lose his life for my sake shall save it," dwelling on the passage with marked satisfaction. On Second day, he renewed the request that the physi- cians should state to him precisely their view of his case ; adding that there was no danger of alarming him. In the afternoon, he prescribed for himself with much judgment, as he continued frequently to do, the last few days of his illness. Alluding to his condition, lie expressed a desire to be released from life. — "In case I should recover, I would only be a burthen to those around me." Much of his time was spent, as usual, in devotional exercise, and in offering religious counsel to his children. Third day, he was evidently growing weaker. Speaking of Christ as the Saviour — the light and the life — he added, " not only the life, but the Resurrection." ♦ He then placed his hand on his breast and said : " The Resurrection is here ; I know it is so — I feel it, and desire you may all feel it too. Blessed be God, for his 204 love and mercy to his poor creature, man." — He was deeply touched by the attentions of his physicians and friends, and spoke of them with strong affection. On Fifth day he appeared better, being more free from bodily paia and distress, so that some hope began to be entertained of his recovery. One of the physi- cians assured him that he was better, but he shook his head, and answered, " no." After resting a while very tranquilly, he said to his wife that he wished a plain, walnut coffin. And fearing that this was not understood, he asked for a slate, on which he drew the outline of a coffin ; and thus satisfied himself that his wish in this respect was known. Soon afterwards, he waved his hand upwards, exclaiming, " Passing — passing away !" — Notwithstanding the signs of amend- ment which others observed, and on which they began to build flattering hopes, he felt that the end was nigh. He was indeed passing away ! In the night a change took place, and about sunrise next morning, after sink- ing quietly and gently for some hours, his spirit was translated to the mansions of rest. The circumstances attending the last illness of Wil- liam Gibbons, were, in some respects, peculiar. En- joying the perfect exercise of his mental faculties, his knowledge of the human frame enabled him fully to appreciate his condition, and to contemplate the course of disease, as it invaded the vital organs, and sapped the springs of life. The ties of family, which bind the heart to earth, are mostly sundered, to some 4> extent, long before we reach the meridian of life. Death mostly singles out some of our loved ones, and bears them to the home eternal ; as if in kindness to wean the traveller from this world of care, and 205 invite him to a world of rest and joy. Not so with him. Save the first born, which, many long years ago, had been torn from its mother's arms, his flock was spared, until it numbered thirteen sons and daughters, several of them heads of families. And there they were, with their weeping mother, gathered around his dying couch. His affections were strong — no man could love his family more tenderly. But the time of parting was at hand — he knew it. At a single blow, all those ties, which had multiplied and strengthened with the lapse of years, were to be severed. The trial was severe. Even in death, his heart yearned on the patriarchal* flock. But he asked not for the life of the body. He knew that a better life was in store for him. His path- way was not in the dark. He heard his Father's voice, and in all confidence and resignation, he obeyed and followed. He died exulting over death — declaring the glory of the Christian's future, and beckoning the loved ones who wept around him, to follow. May his hopes be realized ! May they nieet again, father, mother, children, never to part ! I