TRUTH VINDICATED: AN APPEAL LIGHT OF CHRIST WITHIN AND TO THE w of f^olg Scripture; BY WAY Of ANSWER TO A PAMPHLET ENTITLED, "EXTRACTS FROM PERIODICAL WORKS ON THE CON- TROVERSY AMONGST THE SOCIETY OF FRIENDS." LONDON: EDMUND FRY & SON, BISHOPSGATE STREET NEW YORK: Y, REPUBLISHED BY ISAAC T. HOPPER. 1836. PREFACE TO THE AMERICAN EDITION. IT is near two centuries since the Society of Friends took their rise. In the beginning they were a plain sincere hearted people. " The bent and stress of their ministry (says William Penn) was conversion to God, regeneration and holiness ; not schemes of doctrines and verbal creeds, or new forms of wor- ship." " They directed people to a principle, by which all that they asserted, preached, and exhorted others to, might be wrought in them, and known, through experience, to them to be true ; which is a high and distinguishing mark of the truth of their ministry ; both that they knew what they said, and were not afraid of coming to the test :" and while this principle was the rule of their lives, they were preserved in unity and harmony. But in process of time, about the year 1693, George Keith, a man of talents and learning, and who for several years had been a minister in the society, " giving way to a con- tentious spirit, endeavoured to lay waste what he him- self had asssited to build up." He " let in an aspiring mind, aiming at pre-eminence among them, (his brethren,) which, when he could not attain, he trans- gressed the bounds, not only of Christian charity, but of common decency." " He charged T. F. and W. S. with preaching false doctrine, in setting forth the light of Christ to be sufficient for Salvation, and declared to T. F. that he himself did not believe the light was sufficient, without something else." He further said, that although, of late, some of them say, they (Friends,) have a reverend esteem of 2088051 Christ without, of his death, sufferings, resurrection and ascension, yet none of them preach it as a ne- cessary matter of salvation to believe it, that ever we heard of," " and it cannot be supposed, that they hold faith in Christ without them to be necessary to their salvation, seeing many of them have given their judgment, that the light is sufficient to salva- tion, without something els~e, which is a plain exclud- ing the man Christ Jesus from having any part in our salvation, and leaving him only the bare name or title of Saviour/' John Gough in his " History of the People called Quakers," gives a pretty full account of the seism oc- casioned by the defection of Keith, and his followers, it is well worth a perusal. There the reader will find the same charges made against Friends then, that those called orthodox make against them now. Thus we see that when any external thing, no matter how ex- cellent in itself, is set up above the teaching of the spirit of Christ in the soul, it leads to contention and division. Almost every religious society takes the scriptures for the primary rule of faith and practice,, and yet, no two of them understand them alike. " All scripture given by inspiration of God is pro- fitable for doctrine, for correction, for instruction in righteousness ; that the man of God may be perfect, thoroughly furnished unto all good works ; but when leaned upon as the rule of faith and life, they are exalted above their proper place, being made to oc- cupy the position which rightfully belongs to the Divine light, the only infallible and sufficient teach- er in the things of God and salvation. That when thus depended on, ' the letter kills,' and those who so lean on them are liable to wrest the scriptures to their own destruction." The same causes that produced the seism in the days of George Keith, have operated to effect the late separation here, which was not only promoted and greatly facilitated, but was finally consummated through the instrumentality of several Friends in the station of ministers, from England, who within a few years, previously, had visited us under the profession of religious concern. Instead of those plain, una- dulterated heart searching truths, so conspicuous in the discourses and writings of our worthy predeces- sors, and which had been sustained through a suc- cession of faithful standard bearers, to the period referred to, we had now to listen to laboured discourses on doubtful speculative points of doctrine, strongly urged as fundamental articles of faith, and those who presumed to question their validity, were de- nounced as Deists and Infidels. Before this time some uneasiness had been manifested by a few rest- less and aspiring individuals 'among us, who had taken an active part in some of the popular religious as well as political concerns of the day ; and in the prosecution of which, they had not only im- bibed doctrinal views incompatible with the profes- sion they had previously made, but acted, on some occasions, in direct violation of some of the most im- portant testimonies of the society. Some of these taking offence at Elias Hicks, be- cause of his having boldly and faithfully exposed their inconsistent proceedings, formed a combination with the English Friends, referred to ; and with a zeal worthy of a better cause, redoubled their efforts to piostrate his religious character. The unbend- ing integrity and faithful dedication of this Friend hav- ing presented an almost insuperable obstacle to the accomplishment of their designs. To effect this ob- ject, talebearing and detraction were resorted to, and the most extravagant and unfounded misrepresenta- tions were widely, though for some time, privately circulated in relation to him and his religious opinions. About this period, many discovered in the sermons of the English Friends, sentiments at variance with the doctrines of the society, and for some time others who have since joined the Orthodox party, did $>ot hesitate to declare, that they were sensible i,r this fact. Much excitement ensued, and the ' jr ,ii u !s of many becoming obscured through prei' if( ]j cp . they could not be brought to admit that ',^ose English. Friends held views which they h? were vii ably refuted by a Friend in England, and another in Ireland, each of \vhom wrote a tract in reply to it. About the year 1S34, J. J. Gurney, wrote another small work, entitled, " Portable Evidences of Chris- tianity," containing sentiments very similar to those inculcated in the " Beacon." This work also obtain- ed the approbation of the Orthodox professors, be- fore alluded to, and was republisbed by them here. Up to this time we are not aware that much dis- satisfaction appeared, either among Friends in Eng- land, or among the Orthodox party here, in relation to the works above mentioned. That portion of the Society of Friends in England, now distinguished as " Evangelical," having gained confidence from the favor with which the foregoing works had been re- ceived, at length threw of the mask and came out openly against some of the fundamental doctrines of the society, in the work above referred to, called " A Beacon to the Society of Friends, by Isaac Crewd- son," a minister, in which the paramount authority of the Scriptures, over the Divine Light, as the pri- mary rule of faith and practice, is asserted and de- fended. Soon after the appearance of the "Beacon, "Dr. Hancock, of Liverpool, published a small treatise, entitled "A Defence of the Doctrines of Immediate revelation and Universal and Saving Light," &c , in- tended as a defence of these fundamental doctrines of the Society, from the attacks made upon them in that work. Such were the conflicting opinions ad- vanced in these works, and so great was the excite- ment and alarm . occasioned by the boldness with which some of the ancient doctrines of the Society were attacked by the author of the "Beacon," that a serious breach of unity and harmony ensued. The subject was taken up in the last yearly meeting in London, and much animadversion, and a protracted and somewhat stormy discussion was the consequence. It resulted in the appointment of a committee to visit Lancashire quarterly meeting, where the greatest dis- unity existed, with a view of restoring harmony. By accounts from that meeting, and the committee* viii proceedings, it appears that their labors have proved unavailing. Such has been the progress of this departure from original principles, that of latter times, doctrines are openly promulgated and defended by some filling the highest stations in society ; entirely repugnant to those always held by Friends. In evidence of this, we refer to the "Beacon," and to "Holy Scripture, the test of Truth," &c., by Richard Ball. The lat- ter openly denounces the writings of Barclay, Penn, and others as unscriptural and unsound. These two last mentioned works, we have lately republished, that it may be seen that the authors have openly de- nounced the doctrines which Friends have always held, and for which some have laid clown their lives. Those unacquainted with the state of the Society in England, will learn with surprise that the " Evangel- ical Friends" form a large and increasing party, among whom are many of the most wealthy and in- fluential individuals belonging to the society in that country. Although the English Friends succeeded in effect- ing a separation in the Society here, we hope there are but few among those called Orthodox, who have fully adopted the " Evangelical" opionions of their trans-atlantic brethren. The following work from the pen of an English Friend, is of a different character, and it is consol- ing to find, notwithstanding the defection above men- tioned, that there are yet those who are not ashamed to maintain and defend the truth, as it was revealed to and proclaimed by our early Friends, in a dark and degenerate age. The views inculcated in it are generally those of genuine Quakerism. The work is well written, and illustrates and defends the opinions held by Elias Hicks, and all faithful Friends from the beginning; though it has met with the de- cided opposition of some prominent Friends in Eng- land. Josiah Forster in Lancashire Quarterly Meet- ing, said, that he "could not feel satisfied without expressing his entire disapprobation of a book that had appeared since he was last in Liverpool, entitled, ix 4 Truth Vindicated,' he felt bound to caution hla friends against it, more particularly as he had heard, with pain, that the first edition had been exhausted and that a second was called for. It was, in his opinion, a very pernicious work." Samuel Tuke, James Crop- per, and several others in that meeting, expressed much dissatisfaction with the work ; though others said that they could see nothing objectionable in it. It has been called a " Hicksite" volume. Many Friends in England of latter time, have been awakened to a sense of their danger, and we believe that the works above mentioned have had a salutary effect in opening their eyes, to see the great deviations in many of their members from the simplicity of the Gospel. Several treatises have lately appeared, which form a pleasing contrast to the speculations in those we have been noticing. The writers have " not fol- lowed cunningly devised fables," but as said the Apostle, " That which Avas from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and which our hands have handled, of the word of life." One cause which, we think, has contributed largely to bring about the declension so conspicuous is, that many among them have joined other professors in their favourite project of evangelizing the heathen nations and in spreading the Gospel, to accomplish which, they have united with hireling priests and others in Bible and other so- cieties, having for their object, professedly, some reli- gious or charitable purpose. The language addressed to Israel formerly, we think applicable to us of the present day. " The people shall dwell alone, and shall not be reckoned among the nations." By mixing familiarly with the world we are in great danger of becoming leavened into its spirit, and hence our testi- monies become lightly esteemed. It is natural to inquire how the English Friends, aided as they were, by an inconsiderable number of our members here, at the early period of the difficul- ties, should eventually have succeeded in drawing oft' so many of the society. We think a little reflection will solve the matter satisfactorily. It is well known, that the ancestors of most of our members here, emigrated from Eng- land, after the rise of the society there ; and it is natural that a degree of veneration should linger in the minds of many, for those who were not only brethren in religious profession, but also descendants from the same parent stock, who, amid grievous per- secution maintained their faith with a firmness and integrity, that could not be shaken by all the suffer- ing which envy could devise or malice could inflict. Independently of this, their principles lead them to look upon all men as childrea of one common father, as the offspring of the same Almighty beneficent Cre- ator, equally the objects of his care, whether rich or poor, bond or free. Hence, through all the turmoils of political and civil commotion, for more than a century, a degree of Christian harmony and fellow- ship was maintained by Friends unknown to other religious societies. This communion and fellowship were cherished and strengthened by frequent episto- lary correspondence between the yearly meetings ; and also, by a frequent interchange of religious visits of their ministers. Although a high degree of deference and respect was felt by us for the counsel and advice of our trans- atlantic Friends, yet the very genius of our discipline has ever been based upon the most perfect liberty and equality of the members : and no sooner was it dis- covered, that some among us, in conjunction with the English Friends, were seeking to introduce in- novations upon the doctrines and usages of the society, than a determination was shown, by those who re- mained steadfast to original principles, to assert the rights which belong to every independent Chris- tian community : such however, was the ascendency acquired by the " Evangelical" English Friends, over the minds of some of our members, that they were induced to resort to the most unjustifiable mea- sures to accomplish their purposes. Although our members generally, have been dis- posed to award to the Society in England, the defer- ence and respect due to an elder brother, yet we had act hoped, that few of us felt such devotion to their opi- nions, and such confidence in their judgment, as to yield without inquiry, a ready acquiescence, to whatever they might think proper to advance, as im- provements upon the ancient institutions of the soci- ety. This evident devotedness to the cause of the society in England, evinced by some of our members, undoubtedly gave rise to the following remarks of an eminent statesman, more than twenty years ago. " The theory of American Quakerism is a very ob- vious one. The mother society is in England. Its members are English by birth and residence, de- voted to their own country, as good citizens ought to be. The Quakers of these states are colonies or filiations from the mother society, to whom that so- ciety sends its yearly lessons. On these the filiated societies model theiropinions, their^conduct, their pas- sions and attachments." v v Although these observations could not with pro- priety have been made as applicable to the great body of the society, yet the course since pursued by the Orthodox party, goes to show, that the strong dis- criminating mind of Jefferson, discovered at that day, in some of our members, a disposition which had escaped the notice of more superficial observers, and which has finally resulted in their withdrawal from those, who neither in their religious or political relations, were disposed to acknowledge allegiance to any foreign power. That a strong bias still exists among those called Orthodox in favor of England, is evident from the following circumstance. In the bill which they filed against Friends in the Court of Chancery, in speak- ing of their yearly meeting, they say, that it " has always been and still is recognized by the ancient amd PRIMARY yearly meeting in London." Although that yearly meeting was the first established, we are not disposed to award to it, "first in dignity, chief, principal." All the yearly meetings are upon an equality, none having pre-eminence over another. " One is your master, even Christ and all ye are brethren." Xll We shall touch upon one subject more, and then close this preface. The Orthodox have evinced the same want of candor, in endeavouring to make the im- pression that we are a new society, of which Elias Hicks was the founder, that has characterized all their proceedings against us. Although they often reiterate it, they know the imputation is utterly unfounded. We have embraced no new doctrines, adopted no new system of discipline or church government, nei- ther have we ever been the followers of Elias Hicks, or any other man ; though we conscientiously believe him to have been an eminent instrument in the Lord's hand, in calling Friends home to the ancient founda- tion the revelation of the spirit of God, in the soul of man, " For other foundation can no man lay than that is laid, which is Jesus Christ." ISAAC T. HOPPER. New York, 3mo. 1836. THE TRUTH VINDICATED, INTRODUCTORY CHAPTER. I WISH it to be distinctly understood, that the Society of Friends is in no way implicated in the views which I have thought it my duty to promulgate in tire course of this work, any further than my own opinion rela- tive to the fundamental principles upon which the Society appears to me to have been originally based, can be considered to implicate them. I have consult- ed with no human being upon the subject ; and was not aware, until within these few weeks, that any " con>- troversy" of the kind existed amongst the Society of Friends. One reason is, I have been out of the way of it and another, perhaps, may have operated, viz* that, knowing although "an angel from heaven were to preach any other gospel than the gospel of Christ," that it could not be of God, I am not much disposed to heed the wind of any or every doctrine, by which he who builds his house upon the " Rock of Ages" is continually liable to be assailed, in common with him who builds it on the sand. But whether we build upon that Rock or not, most certain it is that nothing can prevail against IT the Rock itself. One may be of Paul another of Cephas and another of Apollos. One may own the Romish church an- other, the Greek church another, the Protestant church (so called.) One may follow Luther an- other, Wesley and another, Fox. But what is the use of thus enumerating names and creeds ? Through- out the whole of the habitable globe, the opinions o SOME MEN influence the opinions of OTHERS ; an 2 14 whilst we hear the leaders of one party deprecating the influence exercised by the leaders of others, we see them, at the same time, strengthening their own ; and, though incessantly finding fault with the lights that other men " set up," they have the vanity to think that they can erect a " Beacon" themselves, to which it behoves all men to "take heed," forget- ting what themselves at other times set forth, that there is a light already "shining as in a dark place," and that John, many centuries ago, bore witness to that light, and declared it to be " the true light, which enlighteneth every man which cometh into the world." I do not, therefore, profess to " set up," any new light, or " beacon," or to direct to any light but Christ, who and who alone is " the light of the world," which was " set up from everlasting, from the beginning, or ever the earth was." I wish then again to repeat, that no one but myself can be considered chargeable with any opinions expressed in this volume ; and perhaps it never would have ap- peared before the public, had it not been for the fol- lowing circumstances. Walking along the streets the other day, I saw a board hanging by the side of the door of a booksel- ler's shop, announcing that " Extracts from Periodi- cal Works, on the Controversy among the Society of Friends, may be had within," I immediately walk- ed into the shop, and purchased the little pamphlet bearing the foregoing title. It contains, firstly, "An extract from the Scot- tish Congregational Magazine for March 1835 ; arti- cle Review of the ' Beacon,' &c." Secondly " An extract from the Evangelical Magazine for March, 1835 ; article Society of Friends." Thirdly, " From the Scottish Congregational Magazine for April, 1835; article the Society of Friends." Fourth- ly " From the Baptist Magazine for May, 1835 ; article Heview of the 'Beacon,' and Hancock's Defence." Fifthly "From the Wesleyan Maga- zine for May, 1835 ; article Review of the Beacon." Sixthly, " From the (London) Congregational Mag- azine for May, 1835 ; article Review of the ' Bea- 15 Coil,* ' Brief Account,' ' Bates' Vindication,' and * Hancock's Defence.' " Seventhly, and lastly, " From the Christian Observer for May, 1835 ;" which several " articles" appear to me, each more or less, to misrepresent the religious prin- ciples or tenets of the Society of Friends, as pro- fessed and borne testimony to, both in faith and prac- tice, by the" founders and early members of the So- ciety, as well as, 1 trust, by some, though alas, too few, of the present day. And believing also, not only that those principles are strangely misrepre- sented therein, but that the general scope and ten- dency of these " articles" are calculated to under- mine and remove the faith of the members of that society from " the foundation which standeth sure ;" and with fair words and smooth speeches. with false hopes and deceitful promises of peace and rest, have, instead of erecting a " beacon-light, which shows the rocks to be avoided, and the haven to be reached," been inviting us to follow, but the ignis fatuus of man's imaginations and fallible opinions ; or, at best, the reflected glory of that " true light which enlighteneth every man that cometh into the world." The following pages are intended as an answer to those seven articles or reviews; and it is my intention to take them one by one, in the order in which they appear in the little pamphlet before me. The " Beacon," to which they owe their origin, I have not read I pretend to know nothing of the work, farther than its friends, the Magazines, have made me acquainted ; I have, therefore, to do with IT only in so far as it stands forth in their pages ; but this I must say (whatever might be the motives of the author in writing it,) that no good which it can other- wise possibly possess, can in the least degree coun- terbalance the harm which, in my humble opinion, must of necessity ensue, if those principles should be iaibibed in the Society, which are embodied in the greater part of the quotations selected by the Magazines as matter to them of great joy and gratifi- cation. It is my intention, briefly as I can, in justice to the 16 high magnitude and importance of the subject to shew' that not only did the early members of the Society consider the Scriptures in the light of an AUXILIARY rather than a PRIMARY rule, but that the Scriptures themselves do not warrant by evidence, either direct or fairly constructive, or by the nature of their testi- mony, so startling a conclusion- to the sincere be- liever of " Christ WITHIN, the hope of glory," the startling unseriptural assertion, that " it is clear to- demonstration, that there CAN BE NO HIGHER RULK than the SCRIPTURES-." This is not what ChrisS taught it is not what the Apostles taught it is not what Fox, and, Penn, and Barclay, and Fisher taught; no they taught that CHRIST was "the way, the TRUTH, and the life" that " no man cometh unto the Father but by the Son, and he to whom the Son will reveal him," they taught that Christ was " that light which enlighteneth every man that cometh into the world," and that " a mani- festation of his blessed spirit is given to every man to profit withal ;" they did not teach that John was "that light," they did not teach that they, or THEIR " IMPRESSIONS" were " that light," they did not teach that the prophets, and " holy men of old," were *' that light," or that the Scriptures which they wrote, "as moved by the Holy Ghost," were " that light ;"' they taught not that any, or all of these aposfcles, prophets, holy men, or their writings, as "moved by the Holy Ghost," were " that light ;" but that they vvere only witnesses, and testimonies, and records of " that light." This, as I shall endeavour to shew, was the high and holy testimony upon which were based all the remaining testimonies, that the humble and persecuted followers of our Redeemer were ever called upon to bear. And that I may not be misun- derstood in any observations I may feel called upon to make in the course of these pages, in reference to the just weight and authority of the Scriptures, I wish to state, that it is far from my view to depreciate them, but on the contrary, I am willing to accord them every high title, and holy office they accord to themselves; but I dare not give them titles, which they 17 not only do not appropriate to themselves, but which they exclusively apply to "Him who is without be- ginning or end of days." Believing " that no prophe- cy of Scripture is of any private interpretation," for the self-same reason which the Scriptures testify themselves, " for tlie prophecy came not in old time by the will of man ; but holy men of God spake as they were moved by the Holy Ghost," 1 feel indubi- tably convinced, that without the presence of that liv- ing power which gave them forth, we must be " slow of heart to believe all that the prophets have spoken." It may be also, that I may have to express a coin- cidence of sentiment with some of the views of that misguided individual, Elias Hicks ;* but do not from this, let it be imagined that in so doing I intend to countenance, directly or indirectly, any errors into which he or his followers may have unhappily fallen, by following " whatever suggestions most comport with their particular bent of mind." I deem it es- sential to be extremely clear and explicit upon this point, so as, if possible, to leave no room for cavil or misconstruction ; or in case any of my statements may not be sufficiently clear to all minds, to prevent a construction being put which would be utterly re- pugnant to my feelings, and at complete variance with what I conceive to be (in the emphatic language of that good man, and faithful servant of Jesus Christ, George Fox) " the Truth." To suppose that the mere IMPRESSIONS or SUGGESTIONS of our minds, can teach us the way to life and salvation, appears indeed to me to be^" making shipwreck of the faith," and perhaps upon a more dangerous coast than that of the mere letter of Scripture ; I wish it therefore to be clearly understood, that whilst I perceive all these Reviewers have rejoiced at the " Beacon-light" [* It appears that the writer has here fallen into the error he so justly and severely reprehends in the latter part of this work: he must have laboured under deep rooted prejudice to have pronoun- ced B. Hicks, a " misguided individual/' without knowing some- thing-more about him than can be gleaned from mere "report 11 " and the extracts from periodical works," more especially as these are evidently maiie by his zealous opposers. L T. H.l IS blazing upon Scylla, I believe them to have beeri cither blind or indifferent to the dangers of Chary bdis; I have never read the writings or heard the ser- mons of Elias Hicks, or to the best of my knowledge^ any of his followers. I know of his opinions only by report; and the "Extract from Periodical Works,"* have furnished me with the fullest. So far as my own opinion goes, I do not see that any ostensible cause existed, to lead us to suppose that there was any tendency of the Society in this coun- try to fall into " the gulf of Ilicksism, or deism." To, I believe, a very great majority, the very exist- ence of such girifs were unknown ; or if known I trust I speak truly when I say, that there has been but little inclination to explore the paths that lead to them. No " Beacon" appears to me to have been needed, where no real danger has existed, and it af- fords cause for deep regret, that any thing with so attractive a name should have appeared with the ob- vious, if not the avowed tendency and object, to at- tract us to the reflected beams of Scripture truth, for that full and glorious display of light, which comes direct only from the " Sun of righteousness" himself. The leading character of the testimonies, that the ministers of the Society have usualry borne, since and before the .days of Hannah Barnard, has been that of an implicit faith in the divinity and aH-suffi- ciency of Christ, and a just veneration and deference for Holy Writ. Although it forms a part of the plan of infinite wisdom to place good and evil before his weak and erring creature, man, I much doubt the propriety of our placing the latter before each other, unless in cases where it cannot be avoided, or point- ing by way of warning or comparison, Avhen it is f * After admitting that he " knows of Elias Hicks' opinionsbnly by report," and "extracts from periodical works," it would seem rather illiberal and unfair to follow the Reviewers in connecting Hieksism with Deism. The author doubtless, was not aware that the religious opinions of E. H. have been grossly misrepresented and perverted by the garbled extracts that have been published from his sermons and writings. Many such are ta be found in- the Beacon. I. T. H.} id placed there already. I think I am safe in Sayin r that such was a feature of our Saviour's ministry, and of the apostles that succeeded him. It is better to " let the time past suffice," " to leave the things that are behind, and press forward to those that are before," " looking to Jesus, the author and finisher of our faith." Elias Hicks, and his opinions, might, I think, therefore, have been safely left behind. It must, 1 am satisfied, be the cause of deep grief to many, that those excellent and precious testimo- nies, which the early members of the Society were called upon to bear in the face of a corrupt and sin- ful world, exposed to bufferings and whippings, sore imprisonments, heavy fines, banishment, malignant tortures, and cruel deaths, should, by an acknow- ledged minister of that Society, be asserted to be the source from whence has ORIGIXATED " that desolating heresy, which, in the United States of America, has lately swept thousands after thousands of our small section of the Christian Church into the gulf of Hicks- ism and deism." And it is not more extraordinary than true, that those testimonies are repudiated upon the self-same ground, (though urged, so far as I have seen, with a freedom from bitterness, and, PERHAPS, in a spirit of less derision.) upon which they were opposed by some of the most malignant and stanch- est foes, that enlisted against the Friends of those days. No No, my young Friends ; read, try, ex- amine, judge for yourselves the writings, the labours, the travels, the sufferings, the experiences, the joys which the world could neither give nor take from the worthies of those days. Read of "the gift of grace" that was upon them of the holy love that knit their hearts together, as the heart of one man " fully know their doctrines, see their manner of life, purpose, faith, long-suffering, charity, patience ;" and then say whether that blessed and sanctified tes- timony to " the light within, has led, step by step, into the deadly gulf of deism !" I cannot adopt the opinions conveyed, in the pre- fatory remarks, to the " Extracts from Periodical Works," that such discussions as religious contro- 20 versy "are the chief, it' not the only, means whereby, humanly speaking, the errors which have, from time to time, crept into the Christian church, can be eradi- cated." If any errors have ever been eradicated by what is termed " religious controversy," I think such eradication has formed the exception, and not the rule. One assumption, at all events, is entitled, from a third party, to as much deference as another ; and I think, upon sober reflection, it must be admitted on all hands, that "knowledge has been darkened by words without wisdom ;" and that controversy, though recommended to us by the appendage of the hallowed term, "religious," has produced, amongst the professors of Christianity, more ill-will, confusion of ideas, MYSTICISM of thought, word and deed ; in short, has been the means of introducing not only a great variety of conflicting, inconsistent, and anti- scriptural opinions amongst men, but has been one of the chief causes of those errors, both in faith and practice, which, alas ! but too generally, it is to be feared, prevail in these days of outward ease, and great profession. " Of making many books," said Solomon, " there is no end," and " the conclusion of the whole matter," the same authority declared to be the "fear of God, and the keeping of his command- ments ;" for this is the whole duty of man." If men, therefore, neither heed Solomon nor a greater than Solomon, the conjectures of fallible creatures like themselves, upon the meaning of this text and the other of Scripture, though multiplied to ten thousand limes the bulk of the whole Scriptures put together, will neither eradicate " the errors that, from time to time, have crept into the Christian church," nor " teach them to fear God and keep his commandments for this is the whole duty of man." Oh ! how tru- ly harmonious, how beautifully corroborative of this important truth, are the respective testimonies of the Prophet, the Sage of Israel, and the Redeemer of man ! I must place them conspicuously before us "He hath showed thee, oh, man ! what is good : and what doth the Lord thy God require of thee, but to do justice, to love mercy, and to walk humbly with thy 21 God!" "Let us hear the conclusion of the whole matter fear God, and keep his commandments, for this is the whole duty of man." "Jesus said unto him, Thou shall love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment, and the se- cond is like unto it- thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the Prophets." How can religious con- troversy, let me here ask, make this great trinh clear- er ? Surely the Scriptures, which the Reviewers say, are " the only rule of faith and practice," may be allowed to speak for themselves to stand as they are, whole and unmutilated, without this man's com- mentary, or that man's conjecture ! And let me ap- peal to the honest conviction of every man, whether there is not a something within him (whatever name they may give it, which something I know by the name of " the light within"), that bears its testimony to the testimony of Scripture, that to "fear God and keep his commandments, is the whole duty of man ?" Has not, I repeat, every sane person, unless " given over to a reprobate mind," something within him that declares this testimony of Scripture to be the truth ; and that acquits or condemns him independently of his own volition, his own wishes and strivings with it, according as he walks in obedience or disobedi- ence thereunto ? If such evidence be disregarded, and errors be allowed to creep in, how can disputa- tions and learned janglings, commentaries, interpre- tations, and explanations, adapted to the systems of the various originators and defenders of them, tend to any thing else, but to lead us from the simplicity of " the Truth as it is in Jesus" to conduct us to a labyrinth of endless mazes, instead of that path that " a wayfaring man, though a fool, cannot err there- in." ! ! It is highly necessary that the meaning we attach to certain words should be distinctly explained, or the arguments we adopt, and the views we take, are liable to be misconstrued or misunderstood. From this consideration, therefore, I deem it incumbent on me, in this place, to state that I do not take 4i the Word of God" to be the writings of the Old and New Testament. And for these reasons, viz. in the first ]>lace, it is giving them a title which they not only do )iot appropriate to themselves, but which they inva- riably and exclusively apply to Him " who was in the beginning with God, and without whom there was not anything made that is made." And, in the second place, it is not only the misappropriation of a name, but it is confounding things which are, in their nature, essentially distinct and separate from each other. " In the beginning," writes the Apostle John, " was the Word, and the Word was with God, and the Word was God, the same was in the begin- ning with God." And again " the Word was MADE FLESH and dwelt amongst us, and we beheld his glory as of the only begotten of the Father, full of grace and truth," and " In Him was life, and the life was the light of men. That was the true light, which lighteth every man that cometh into the world." And in the First Epistle of John " For there are Three that bear record in Heaven the Father, the Word, and the Holy Ghost, and these three are one." And in Revelations, we read " And he was clothed with a vesture dipped in blood, and his name is called the Word of God." I have given these quotations as " a reason for the hope that is in us." Now I earnestly entreat that every individual, into whose hands this little book may fall, to look at these passa- ges individually and collectively, as though (if it be possible,) it were the first time their eyes had ever beheld them, and then tell me if the Society of Friends, without adducing anything farther, have not scriptural authority and reason for appropriating the term " The Word of God," solely to Him " who was in the beginning with God?" Can all, or any of the high attributes and things which are here related of Him " who liveth for ever and ever," be predicated of the Scriptures, either as a whole or in part, from the first chapter of Genesis to the last cf Revela- tions? Will any man affirm of the Scriptures that they are one with God will he affirm of the i'Scrip- 23 tures, in this passage, that they are synonymous with " the Word ?" Will any man aflirm of the Scrip- tures that they are ''that light which enlighteneth every man that comethinto the world?" will he*f- firm that the Scriptures are " The Word," which the Apostle John says is that light which enlijjhteneth KVERY MAN that cometh into the world.' VVill any man affirm of the Scriptures that they were " made flesh, and dwelt among us," and that the glory of the Scriptures was beheld "as of the glory of THE ONLY BEGOTTEN of the Father, full of grace and truth?" Will any man affirm of the Bible, that it " was in the beginning with God," and that it " it was God ?" Hardly, I think. Yet such, according to the Bible's own testimony, must be affirmed of the Bible, IF the Bible be " the" Word of God ;" for "The Word," we are told, is " The ONLY BEGOTTEN :" and if the Only Begotten, there can be no other. Nor is the Bible in the least undervalued, its authority impaired, or the weight and excellency of its precious truths dimin- ished, by not giving it a title which it nowhere gives itself. He who sincerely believes that " All Scripture was given by inspiration of God, as holy men of old were moved by the Holy Ghost," will not feel in- clined to view the Bible as a " mere written book" to deride its authority to spurn its counsel to de- spise its warnings to refuse its consolations, and trample under foot the glorious promises and blessed hopes that it holds forth. I think it unnecessary to dwell any longer on this point at the present, as I shall probably have to recur to it in the course of this work ; but I cannot quit it even 'here without again urging the entreaty, for my readers to peruse, with attention, impartiality, and desire of truth, the passa- ges I have adduced hereon. Have we authority from these passages, or from any others throughout the Bible, to designate it by that term which is used there- in to denominate "The Only Begotten of the Fa- ther ?" Do the word?, I say, warrant any other ap- plication of the peculiar and expressive term " The Word," than in the only scriptural sense in which they are there used 1 Can, or could, anything but 24 (i controversy," improperly termed " religious contro- versy," have ever put any other construction upon them ? I am now, perhaps, arrived at the most proper place for stating that my principal reason for appearing be- fore the public anonymously, is, that I believe more good will be thus effected than with my name annex- ed. In a work of this description, it is more the cha- racter of the principle than of the author that should be sought for. I wish to see the truth prevail, and I am convinced that a more careful inquiry, and a more just and impartial judgment will be obtained than if the name of the author were made known. I wish that spirit to be exercised and brought to the inves- tigation of these pages " which knows how to distin- guish what is just in itself, from what is merely ac- credited by illustrious names," even so far as to "adopt a truth that no one may have sanctioned, and reject an error, of which all -approve, with the same calmness as if no judgment were opposed toils own." My name, if it appeared, might have weight my character and station might be a passport with some for my opinions, for aught that can now be said. They might, on the contrary, be of no weight, or, they might be worse than none ; they might prove " a stumbling block, and stone of offence" to the Truth itself. As it is, none of these things are likely to occur. I therefore send it forth for such as it may be worth in the sight of Him " who weigheth the mountains in scales, and the hills in a balance :" and being so weighed, may it not "be found wanting," May the heart of him who writes, and of them who read, be alike endued with grace and understanding to distinguish the "precious from the vile ;" and in the beautiful words of the poet, may we put up the petition, " What in me is dark, Illumine; what is low, raise and support!" CHAPTER IL THE article which stands first in these " Extracts," is one " from the Scottish Congregational Magazine for March, 1835 ; article, Review of the ' Beacon,'" &c. ^An article written in a less scornful spirit per- haps than any of the rest. It commences, by intro- ducing the " Beacon" to the notice of its readers, and after alluding in complimentary terms, rather than otherwise, to the Society of Friends, it goes on to state that " their (the Friends') SECTARIAN PECULI- ARITIES, (we use the term in HO invidious and ill-ua- tured sense) are calculated., as not a few of the more evangelically serious and spiritually-minded among themselves .are abundantly sensible, to engender a spirit of pharisaical self-estimation, that is far from being in harmony with the lowly-mindedness of the gospel : and this tendency is increased by the very virtues for which they are distinguished, by their high average character as a body, for truth and inte- grity, for simplicity and humanity, and other com- mendatory excellencies. They are in imminent peril of 'lovitig the praise of men more than the praise of God' of being more solicitous to maintain their re- putation in the world, than humbly to 'approve them- selves' to their divine Master ; and cherishing the delusive imagination, that what procures them the estimation of their fellow-creatures may do something at least towards their acceptance at a higher tribu- nal, of maintaining, amidst all the externalities of lowliness of mind, a spirit the very opposite of that self-renunciation, which is the primary element in the character of every true believer of the gospel. They are thus in danger of being ' moved away' from the 'sure foundation,' or of never at all building upon it, and of * trusting in themselves that they are righ- teous,' if not even of 'despising others.' ' : 3 26 Alarming dangers ! awful consequences to be sure, from whatever causes they may arise; but I cannot help thinking that if this writer was as prudent, as he is earnest and apparently sincere, if he is so much inspired with a " wakeful and solicitous apprehension of their (the Friends') spiritual danger, as he avows, is it not to be lamented, that he with his own hand should have contributed to foster that " spirit of pha- risaical self-estimation," by an unsolicited testimony to " their high average character, as a body, for truth and integrity, for simplicity and humanity?" Surely if he is *' alive to the true interests," and regrets "the errors, whether doctrinal or practical, of their (the Friends') religious system," he should not by any adulatory remarks, have administered to that spirit, which makes them " more solicitous to main- tain their reputation in the. -world than humbly to 'approve themselves' to their divine Master." It must surely be a mistaken kindness, to express one's "almost reverential admiration," for, and to enume- rate some of the good works of a body of men, whose very " danger of being moved away from the sure foundation," consists, according to the same indivi- dual's views, in their imminent peril of "loving the praise of men, more than the praise of God." It does seem, I say, a pity, with such vievVs and such feelings, towards the Friends, that this individual should have increased the danger, by a gratuitous increase of the occasion of it "the praise of men." However, the tendency to this " spirit of pharisaical self-estimation," is laid at the door of " their Secta- rian peculiarities," "as not a few of the more evan- gelically serious and spiritually-minded amongst themselves are abundantly sensible." Now it ap- pears to me that the humble followers of Christ, by whatever name they may be called, must possess "peculiarities" in the present immoral and irreli- gious condition of the world. Where " the lusts of the flesh" instead of the " fruits of the spirit" are generally fulfilled, the latter will be ever sure to make the possessors a " peculiar people zealous of 27 GOOD WORKS," these being " the very virtues, for which" says this writer, " they (the Friends) are dis- tinguished." " They are distinguished," says he, " for truth and integrity, for simplicity and humanity," which very virtues, include the fear of God, and the love of our neighbour, which are neither " the tithe of mint, anise, or cummin but the weightier matters of the law." I am not however at liberty to pass such unquali- f ed eulogiums upon the Friends as a body, as does this writer, who, nevertheless, considers such praise as a proximate cause of danger ; and, although where such excellent fruits do appear, the praise and glory should be jriveu to the great Husbandman "who giv- eth the increase." I feel abundantly satisfied that their good wor^s would appear much more conspi- cuously before men* than they do, so that they might " glorify our Father which is in Heaven," were those ancient testimonies, and "distinctive peculiarities" more strictly heeded, and observed than they are ; I mean not mere FORMAL "peculiarities," but "pe- culiarities embodying a great principle embodying that principle of self-renunciation, which is the pri- mary element in every true believer of the gospel" even that "peculiarity" of "becoming fools for Christ's sake." It is not indeed in the particular cut of a coat it is not in the width of a hat brim, or the height and shape of the crown it is not in thee and thou or in SAMUEL this, or MARY that it is not in " quietism and silence," that the great principle of "Friends' peculiarities" can be seen or understood ; no he who takes but this superficial view of them, has yet to learn the difference between ceremonial observances, and the simplicity of truth ; whether he be one professing Friends' principles, or otherwise. No " not a few," I trust, " of the evangelically se- rious, and spiritually minded among themselves are abundantly sensible" that none, or all of these things together are a sine qua non in reference to man's sal- vation. These are but as the " tithe of mint, and anise, and cummin," of the old Mosaic law, when looked upon as mere ceremonies, or "peculiarities '* the adoption of which will ensure " an inheritance amongst the saints." But these, as well as other peculiarities, .notwith- standing they are denominated " sectarian," can find ample support from that book which contains the " recorded testimony of the Spirit." And let me here ask what is meant by "SECTARIAN peculiarities?" Are not the modes, forms, etc. of different sects ALL, "peculiarities 7" Is it not by means of their identi- cal " peculiarities" that they are constituted differ- ent sects ? and if so, are not the peculiarities of ALL, sects SECTARIAN I Then why apply that term to one sect in particular, if " nothing invidious and ill-na- tured be intended I"' To such a construction of the term sectarian, I can have no objection ; but if no other be intended, it becomes superfluous to adapt it here. If the writer, who informs us in what sense he does NOT intend it, but leaves his readers to dis- cover in what sense he DOES, if, I say, the term is used to express a something in the character of the Friends' peculiarities that is not to be met with in his own sect, or any other, inasmuch as the peculiarities of his own and others, are all based upon some great principle of Christian truth, but that the " peculiari- ties" of Friends are the mere result of " those sug- gestions which most accorded with the particular bent of mind" of those with whom they originated, and by whom they are continued ; if such be his meaning, I join issue with him, and affirm to the con- trary. I maintain that the " distinctive peculiari- ties," of the Friends were testimoneis that the early Friends were called upon to bear, in the face of " a crooked and perverse generation," testimonies from, and to, that " light within," of which John " bare re- cord," and sweetly harmonizing with the revealed truth in Scripture. Although a more suitable opportunity will arise in the course of this little work, to dilate upon these "peculiarities," still I cannot well forbear from in- dulging in a few observations now the subject is be- fore me. The chief " peculiarities" of Friends con- sist in their mode of worship, their dress, their la,n-. 29 gliage, anil meeting discipline. Now, for all these 14 peculiarities," Scripture authority can be adduced, find what more can any adduce who have adopted other 44 peculiarities?" Other bodies of professing Christians, with but very few exceptions, acknow- ledge no higher authority. Amongst those who do not, is the writer of the " Review of the Beacon ;" he, with the author of the " Beacon," makes the Bi- ble (which book I apprehend he alludes to, when speaking of the Word of God) "the ultimate appeal for the truth of every doctrine, and the propriety of every practice." Well, the Fjiends are willing to abide the judgment of this tribunal upon every "pe- culiarity" " which has ever had so powerful a ten- dency to produce a propensity to scorn." Now, with regard to their discipline and mode of worship, let me ask in Christian love, if any man desirous of truth, for truth's sake, will read the history of our Saviour when on earth, as recorded by the pens of the four evangelists of the mode the times the places of preaching and prayer if, also, he will con- tinue his search through the Acts snd Epistles of the Apostles, and cannot see a nearer accordance to the strict equality, the sweet simplicity, the meek, the mild, the unoffending, unceremonial, and charity- breathing discipline, which pervades the harmonious whole, if, I say, he cannot perceive a nearer accord- ance to these beautiful and glorious features of Chris- tianity, in these " peculiarities" which exclude all temporal power all unjust and impartial distinctions -^-all pompous rites, and superstitious ceremonies all human consecrating of things, and buildings, and places which exclude all formal iip and knee homage or all drawing near with the lips to God, when the heart is far from him" which essays not to enter into the pool before the Angel has descended to trouble the waters, but which rests with humble con- fidence upon " him who is mighty to save," and will in his own time make bare his holy arm for the de- liverance of his contrite and afflicted ones, who know that " the preparation of the heart in man, and the answer of the tongue is from the Lord ;" if, I say, a 3* 30 nearer accordance to the simplicity of Christian Wot*" ship, and Christian discipline, cannot be seen in these "peculiarities" which recognize no ministry, "but of the ability which God giveth" no government but that which rests upon " HIS shoulders" to whom it belongs, and of whom the prophet Isaiah foretold, in that beautiful passage, wherein he declares, that " He shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace, and the government shall rest upon his shoul- ders, and of the increase of his kingdom there shall be no end :" " if, I repeat, a stricter affinity be not seen between these " peculiarities," and the modes of worship and discipline of the early Christians, so far as they are set forth in the writings of the Apostles, than can be discovered between the Jatter and those " peculiarities," which must have Cathedrals, and Churches and Chapels,- Archbishops and Bishops, and Deans, Popes and Cardinals, and Monks and Friars, Presbyters, Doctors, right reverend, very reverend, and not very reverend sirs crosses, ima- ges, altars, fonts, holy water (so called), wafers, mi- tres, crosiers, gowns, surplices, and silk aprons reading or giving out their own or other men's opin- ions, upon some text of Scripture twice or thrice a week, and reading over, time after time the same form of prayer, without reference to the immediate wants, states, or conditions of the hearers tithes, oblations, offerings, dues letting of seats support by volun- tary contributions, and a long train of other practices, contradictory doctrines, and strange ceremonies, too numerous to mention : if, I say, it is not seen that the Friends' "peculiarities," which the " Scottish Congregational Magazine" writer, designates Secta- rian, do in these particulars of worship and discipline, more closely resemble that of the Primitive Chris- tians, so far as they are set forth in the Scriptures, I can only say in almost their own words, that it is marvellous " that any intellect should be the subject of such hebetude of vision as not to discern the falla- cy." And with respect to the " peculiarities" of dress and language, if plainness and simplicity in the 31 one, use and cleanliness in the other, do not accord with the doctrine, and probable practice of our Sav- iour the Apostles and primitive believers generally, according to Scripture testimony, than the bowing and cringing the hypocritical deference to mere rank- the indiscriminate application of worthy and honourable terms and titles, to individuals, from the mere circumstance of station alone, without refer- ence to the moral fitness of the expressions, or worth of the party addressed- if, to call our fellow-crea- tures most religious, gracious, noble, illustrious, honourable and right honourable reverend, right reverend, and most reverend, whether they possess these qualities, or on the contrary, are irreverend, mostirreverend dishonourable, most dishonourable, ungracious and irreligious if such " peculiarities" as these, are more conformable to Apostolic precept and practice than the " peculiarities" of Friends, which disown that spirit which prompts us to "hold men's persons in admiration, because of advantage ;" then I must confess that I have read the Bible to but little profit, and that those dear and persecuted Friends of former days, who " in perils in the city, in perils in the wilderness, in perils amongst false biethren," were enabled through "the everlasting arm" of divine power and love, to uphold in faithful- ness and patience the testimonies they were given to bear ; then, I say, were they " of all men most raise* rable." Be not deceived, my Christian brethren, these things are not of Christ^f/icse "peculiarities," are of the spirit that warreth against the Truth, and to which the call of the prophet extends with searching power, "come out from amongst them, and be ye separate." Whence is it, my fellow Christian pro- fessors of all denominations, but from the pride of man, and not the humility of the Cross, that THESE " peculiarities" these ceremonies and demands > these titles, and honours, and DISTINCTIONS arise? The writer of the " Review of the Beacon," praises that work, chiefly because of" the principle adopted in it of making the Word of God," (which holy title 32 he misapplies to the Bible,) " the ultimate appeal fo* the truth of every docirine, and the propriety of every practice." Mind, not of some doctrines and prac- tices, but of " EVERY doctrine," and " every practice." Now,, in what part of the Bible does he find Christ, or his Apostles, dividing Christians into two distinct bodies, of cLERGY-men, and LAY-men ? Where is the command, that men are to ordain each other to preach the Gospel, which Paul declares to be, not this holy man's writings, or that holy man's writings, or all the writings, and sayings, and prophecies of all the holy men that were ever " moved" thereunto, but, " the power of God unto salvation." Where, I say, is the command for men to ordain one another to preach the Gospel ! to establish universities and schools of divinity, and to forbid all preaching "in the name of Jesus," but such as receive a licence from their fellow dependants and expectants on di- vine love and mercy? Where do we find that such authority should be given to " the wise, and mighty, and learned of this world," to appoint and qualify all those in their earthly wisdom and favour they may think meet, " to preach the unsearchable riches of Christ ?" Where do we find the command that such a mode of proclaiming the "glad tidings" of heaven shall be adopted in the Church of Christ, and that the members shall contribute of their earthly, substance to support it in wordly pomp and grandeur? Where do we find the command for even " voluntary" con- tributions? Where do we find authority for placing the Gospel for support upon public charity ? Did Christ, or his Apostles, order one more than the other? Did they press the civil power into their ser- vice, and coerce men to give the tenth of the land's produce to a body incorporated with the state, and invested with almost all kinds of temporal privileges and honours, in order that men might "not be con- formed to this world, but transformed by the renew- ing of their minds ?" Where do we find authority for men to appoint ministers of the Gospel of Christ, and to give a certain sum per annum for a seat in a building, or so much as their means can afford, in 33 order that they may participate in the benefits of this man-made min : stry ? Where is the chapter and verse from the Reviewer's standard of " ultimate ap^ peal for the truth of EVERY doctrine, and the propri- ety of EVERY practice," for this practice and the doc- trine upon which it maybe founded? Is this de- scription of payment of making as much of the Bible as fair competion will allow, sanctioned by Christ, or any of his Apostles, according to Scrip- ture testimony? Is this putting up of a human mi- nistry to the highest bidder, recommended in the sacred volume, in preference to a compulsory pay- ment? Or, have, either of these "peculiarities' 1 scriptural authority to enforce them? May we not, without fearing the charge- of unbecoming levity be- ing urged against us, exclaim, " I never heard of such a thing in the Bible ?" Monstrous infatuation indeed, gross hypocrisy. enormous wickedness, or extraordinary blindness, that, with the Bible the very Bible itself in their own vernacular tongue before their eyes, " that any intellect should be the subject of such hebetude of vision as not to discern the fallacy." But I cannot quit this part of the subject yet. A serious charge has been made against what are termed the "Sectarian peculiarities" of the Friends, and these peculiarities are, more or less, throughout the " Extracts from Periodical Works," held up for re- probation, as dangerous and anti-scriptural : yes, that ' the tenets of Elias Hicks," (says the Baptist Maga- zine writer,) "are clearly deducible from the funda- mental principles of Quakerism." Now, for my own part, I am fully satisfied that these " peculiarities" will bear the test of scriptural examination, and that it is only by a steady, sincere, and faithful adherence to the spirit of them, that the Society will ever be enabled to fulfil those gracious designs of Divine Providence, for which, I believe, they were raised up as a people. And if the faith of the Society has received a shock if it has seemed meet to inscruta- ble wisdom to permit the tempter to break in, and worry and seduce the flock, it behoves those who have been spared, " to ponder well the paths of their feet," and, in deep self-abasement and humiliation, to call aloud for help, where help only can be had. I well know, that it is not in mere forms, in "quiet- ism," or any other form, that the life and power of Christ is to be found. I know it is in vain to " search for the living amongst the dead ;" but \ve should be careful and not confound a principle with mere pro- fession an.d form, so as to condemn the former be- cause the latter may assume its appearance. Simplicity of dress and language, and silence when we meet together to worship the Almighty, are, when practised as mere forms, but a solemn mockery, so far as they are depended upon as a means in them- selves to salvation ; but they assume a very different character when we view the-m as external indications of Christian humility, meekness, and simplicity, or as testimonies borne against that spirit of pride and vanity which seeks its gratification in the ever-vary- ing fashions of the world, or that dependence upon external helps set forms of praying and preaching, instead of that utter abandonment of self, and total prostration of all human power at the feet .of Him unto whom all " power and glory" belongs in that stillness from all creaturely movements, and that true silence of the mind in which no voice but the vo ce of the true Shepherd can be heard, "teaching as man never yet taught." Viewed in this light, in this only light in which the real worth and tendency o-f these " peculiarities" can be seen, we shall find, that instead of engendering "a spirit of pharisaical self- estimation," they will lead us to a just sense of our own poverty, and helplessness, and that if we are ena- bled to "take up the cross, and despise the shame," if we are qualified to render acceptable worship to the Most High, " in spirit and in truth," if we are enabled to hold fast our profession without waver- ing," " to use the world as not abusing it, knowing that the fashion of this world passeth away," if we are enabled to hold our conversation in the world *' in all simplicity and godly sincerity," if, finally, we are favoured to walk " soberly, righteously, and 35 godly, in this present world," then, oh ! how beauti- fully does that " peculiarity" of silence, before Al* mighty God, when met together to offer the tribute of praise and thanksgiving, that utter relinquishment of all created power, that sole dependency upon Him who commanded the isles to "keep silence" before him, "that the. people may recover their strength," oh ! how beautifully, then, does this " pe- culiarity" proclaim a consciousness of utter incapa- city, to " think even a good thought of ourselves," but that if we are enabled to do all these things r it is " through Christ, which streiiglJieneth i/s." With these views; most heartily do I concur in those interrogatories put to the Society by by Joseph John Gurney, in the quotation made from the sev- enth edition of his work, " On the Distinguishing Views and Practices of the Society of Friends," a work which I have not read. " What ought to be our course ? Shall we turn our backs on our high Chris- tian views of the spirituality of true Avorship? Shall we return to ceremonial and figurative rites? Shall we make way in our meetings for a ministry, which one man may prepare, and another appoint? Sh 11 we cease from our testimony against all pecuniary corruption in the church ? Shall we surrender our Saviour's standard of the yea and the nay : and no longei* refuse an oath when expediency is supposed to demand it? Shall we, after all our peaceable pro- fessions,' recur to the warfare of the world ? Shall we forsake our simplicity in dress and language, and break down a hedge which so usefully protects many of our behoved young people from the vanities of the world? In short, shall we renounce that unbending adherence to the rule of right, by which our forefa- thers were distinguished ? Shall we exchange a child-like obedience to the Shepherd's voice for the mind which is ever ready to criticise and to argue? If such, through the wiles of Satan, should be our course, how awful and affecting must be the conse- quence ! The gracious purposes for which we were raised up to be a people, will be frustrated through our want of faithfulness ; and by forsaking our own place and sphere of duty in the fold of Christ, it ia but too probable that we may, in the end, fall from Christ himself, and become wanderers in the waste of an empty profession," &c. " But the particulars? enumerated in this appeal," (writes the Reviewer,) "are the badges of QUAKER- ISM, rather than of CHRISTIANITY." I do not like the term BADGES, either as applied to QUAKERISM or Christianity. The word characteristic is not only less offensive, but more appropriate. For in every particular, enumerated in this appeal, a vital prin- ciple is involved, and there is not a single character- istic throughout, but what may be found in Christi- anity ; if, therefore, they are the characteristics of QUAKERISM, they are so only because they are the characteristics of Christianity, for Quakerism, as it is called, professes and teaches none other than Christ, and him crucified." Get thee to thy " ulti- mate appeal," (friend Reviewer,) "for the truth of every doctrine, and the propriety of every practice," and compare " the particulars enumerated in this appeal," with the things that have been therein "written for our instruction." Get thee to thine " ULTIMATE appeal," and bring with thee, one by one, these particulars, and then apply, if thou darest, the term badge to any of those important and funda- mental principles of Christianity ! Wilt thou have presumption enough, to call " the spirituality of true worship" a badge of QUAKERISM, rather than a cha- racteristic (I cannot use the word here) of Christi- anity? Dost thou remember who it was that told the woman at the well of Samaria, " God is a Spirit, and they that worship him, must worship htm in spirit and in truth?" John, chap. 4, ver. 24. Is " the spirituality of true worship," then " a badge of Quakerism ?" or is it noT; the worship which " the Father seeketh ?" " Shall we return to ceremonial and figurative rites ?" is another of the particulars that stands charged with being " a badge of Quaker- ism." What does the Apostle say in his Fpistle to the Hebrews, chap. 9, ver. 8 ? " The Holy Ghost this signifying, that the way into the holiest of all was 37 fcot yet made manifest, while as the first tabernacle was yet standing, which was a figure for the lime then present, in which were offered both gifts and sacrifices, that could not make him that did the ser- xice perfect, appertaining to the conscience, which stood only in meats and drinks, and divers wash- ings, and carnal ordinances imposed on them until the time of reformation ; but Christ being come, an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building: neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of gont?, and the ashes of an heifer sprinkling the wa- clean, sanctifieth to the purifying of the flesh ; how much more shall the blood of Christ, who, through the eternal spirit, offered himself without spot to God, purge your conscience from dead works to serve the living God .<"' And again the same Apostle to the Romans, chap. 14, ver. 4, " Who art thon that judgest another man's servant 1 to his own mas- ter he standeth or falleth. Yea, he shall be holden up : for God is able to make him stand. One man esteemeth 6ne day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, re- gardeth it unto the Lord ; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks ; and he that eateth not, to the Lord he eateth not, and giveth God thanks." And again, " For the kingdom of God is not meat and drink, but righteousness and peace, and joy in the Holy Ghost." And in his Epistle to the Galatians, chap. 4, ver. 9 " But now after that ye have known, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bond- age ? Ye observe days, and months, and times and years. I am afraid of you, lest I have bestowed upon you, labour in vain." Is the absence of cere- monial and figurative rites then " a BADGE of 4 KERISM, or is it not a feature of CHRISTIANITY, that it frees us from the bondage of them?" "Stand fast therefore," saith the Apostle, "in the liberty with which Christ hath made you free." " Shall we make way in our meetings for a ministry which one man may prepare and another appoint," is another of the " badges of Quakerism," according to the Reviewer. Come, turn with me again to thine " ultimate appeal," and tell me who chose and ordain- ed the Apostles; from who?n did THEY receive their commission? From the Master, the Great Head of the Church, thou wilt scarcely deny. And highly as they were favoured with the outward as well as in- ward presence of their Lord, yet the law of ordinan- ces was not so fully blotted out, nor did they come to the FULNESS of the Gospel dispensation till after the bodily presence of our Saviour was withdrawn, who came " to FULFIL the law." It was the " Holy Spirit," the Comforter," who should " lead. them into all truth" "that would teach them all things;" and, perhaps, no where throughout the writings of the four Evangelists, is this true source of ordination more clearly illustrated, than where the Apostles, exercising their own judgment, forbade one, casting out devils, in the name of Jesus. They were re- proved for the exercise of this authority, by Him from whom alone the power could be derived. Mark, c. 9, v. 38, " And John answered him, saying, Mas- ter, we saw one casting out devils in thy name, and he followeth not us, and we forbad him, because he followeth not us. But Jesus said, forbid him not, for there is no man which shall do a miracle in my jiame, that can lightly speak evil of me." And to which testimony, the Apostle Pa\il, in his First Epistle to the Corinthians, adds this remarkable con- firmation, in speaking of spiritual gifts, chap. 12, ver. 3, " Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed ; and that no man can say that Jesus is the Lord, but by the Holy Ghost." And the same Apostle, in his Epistle to the Galatians, chap. 1, ver. 12, " But I certify you, brethren, that the Gospel 39 Vfhich was preached of me, is not after man; for I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ." And again, " If any, man minister, let him minister as of the ability that God gireth, that God in all things may be glorified?' And in Heb. chap. 5, ver. 4, " And no man taketh this honour unto himself but he, that is CALLFD OF GOD, as was Aaron." Is this, then, a " badge of Quakerism" the exclu- sion from our meetings of " a ministry which one man may prepare and another appoint?" " Shall we cease from out testimony against all pecuniary corruption in the Church ?" is another of the " badges of Quakerism," says the Reviewer. Come to thine " ultimate appeal again." Turn to the Acts of the Apostles, chap. 8, ver. 18, "And when Simon saw that through laying on of the Apos- tles' hands, the Holy Ghost was given, he offered them MONEY, saying, GIVE ME also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. But Peter said unto him, thy money perish with thee, because thou hast thought that the GIFT OF GOD may be purchased with money." And again, in the 20th chap, of the Acts, 33rd ver. in that affectionate farewell to the Church, before his departure for Jerusalem, the Apostle Paul expresses himself thus, " I have coveted no man's silver, or gold, or apparel; yea, you yourselves know, that these hands have ministered unto my necessities, and to them that were with me." And the same Apostle, in his First Epistle to the Thessalonians, chap. 2, ver. 9, " For ye remember, brethren, our labour and travail : for labouring- night and day, because we would not be chargeable unto any of you, we preach- ed unto you the Gospel of God." And again, in the 3rd chap, and 8th ver. of his Second Epistle to the Thessalonians, " Neither did we eat any man's bread for naught: but wrought with labour and travail, night and day, that we might not be chargeable to any of you," " not because we have not power," (see how this Holy Man used his power; he had obtained that ascendency over their minds, by which, had he 40 possessed the evil inclination, as well as the power, it would have been gratified,) " not because we have not the power, but to make ourselves an example unto you to follow. For even when we were with you, this we commanded you, that if any would not work, neither should he eat. For we hear that there are some which walk among you disorderly, work- ing not at all, but are busy-bodies. Now them that are swch we command, and exhort by our Lord Jesus Christ, that with quietness they walk, and EAT THEIR OWN BREAD." " Freely ye have received, freely give," said our Saviour to his disciples, Matthew chap. 10, ver. 8. And 1 Tim. chap. 6, ver. 9. " But they that will be rich, fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition ; for the love of money is the root of all evil, which, while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows." And how worthy of note here, is the condition that our Saviour placed upon the young man, who in- quired of him, " what he should do, to inherit eternal life." " One thing thou lackest, go thy way, sell whatsoever thou hast, and give to the poor,, and thou shall have treasure in heaven, and come take up the cress, and follow me. And he was sad at that say- ing, and went away grieved ; for he had great pos- sessions. And Jesus looked round about and saitb, nnto his disciples, how hardly shall they that have riches, enter into the kingdom of God !" Is then,. THIS " testimony against all pecuniary corruption in the Church," " a badge of Quakerism ?" or is it not rather a characteristic of Christianity ? " Shall we surrender our Saviour's standard of the yea and the nay, and no longer refuse an oath when, expediency is supposed to demand it?" -Another of the Reviewer's " badges of Quakerism."" To thy " ultimate standard," again, friend and in the 5th chap, of Matthew, and from the 33rd to the 37th verses, both inclusive, thou wilt find the following, as delivered by our Saviour, in his memorable sermon on the Mount. *' Again, ye have heard, it hath beet* 41 said by them of old time, thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. But say unto you, swear not at all; neither by heaven, for it is God's throne ; nor by the earth, for it is his footstool ; neither by Jerusalem, for it is the city of the Great King. Neither shalt thou swear by thy head, because th6u canst not make one hair white or black. But let your communication be, yea, yea ; nay, nay; for whatsoever is more than these, corneth of evil. 1 ' And in the 5th chap, of the Epistle of James, we find the above command of our Saviour most forcibly^earnestly, and unconditionally repeat- ed, by way of exhortation to the brethren, " But above all things, my brethren, swear not ; neither by heaven, neither by the earth, neither by any other oath ; but let your yea, be yea ; and your nay, nay, lest ye fall into condemnation." Is, then, the " re- fusal of an oath," and " our Saviour's standard of the yea and the nay," " a badge of Quakerism ?" or is it not rather one of the strictest, and most plainly stated obligations that CHRISTIANITY enjoys? Shall we, after all our peaceable professions, recur to the warfare of the world ?" Again to thine, " ul- timate appeal for the propriety of every practice." " Blessed are the peace-makers ; for they shall be called the children of God." Matthew, chap. 5. ver. 10. " Ye have heard that it hath been said, an eye for an eye, and a tooth for a tooth. But I say unto you, that ye resist not evil : but whosoever shall smite thee on thy right cheek, turn to him the other also." Matthew 5th chap. 38th and 39th verses. "Ye have heard that it hath been said, thou shalt love thy neighbour and hate thine enemy ; but I say unto you, Jove your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you." Matt. 5th chap, 43rd and 44th verses. "And behold, one of them which were with Jesus stretched out his hand and drew his sword, and struck a ser- vant of the high priest's, and smote oft' his ear. Then said Jesus unto him, put up again thy sword, into his place : for all they that take the sword, shall perish 4* 42 with the sword." Matt. 26th chap, 52nd verse'.-* " He that leadeth into captivity, shall go into cap- tivity : he that killeth with the sword, must be killed by the sword. Here is the patience and faith of the saints." Rev. 13th chap. 10th verse. " Recompense to no man evil for evil evil." Rom. chap. 12, ver. 17. " From whence come wars and fightings amongst you ? Come they not hence, even of your lusts that war in your members ?" " For though we walk in the flesh, we do not war after the flesh. "For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds." 2 Cor. chap. 10, ver. 3. Are then " a peace- able profession, and a practical refusal to join in the warfare of the world," " badges of Quakerism /"' or are they not rather genuine characteristics of that religion which was ushered into the world by the joyous language of " peace on earth, good-will to- wards mankind? " Shall we forsake our simplicity in dress and lan- guage, and break down a hedge which so usefully protects many of our beloved young people from the vanities of the world ?'* This is another of the " badges of Quakerism," according to the Magazine Writer. Well to " thy ultimate appeal again, for the propriety of every practice." 1 apprehend in the term, " simplicity of language," is included the " sectarian peculiarity," of using the pronouns thee and thou objectively r nominatively, as the case may be, to or of a single person. Now, it would really be superfluous to make any quotation from the Scrip- tures as to this practice, as I am not aware, from one end of the whole book to the other, that there is a single instance of deviation from the sweet simplici- ty, and grammatical purity of this mode of expres- sion. The Almighty Lord of the universe kings- princes subjects bond and free all are alike ad- dressed and spoken of in this, form of speech. And in reference to the practice of speaking to, and of one another, by the names which have been given the parties, such as James, Mary, &c., unless when the name is merely descriptive of the office, as King- 43 William, Chief Justice Denman, Chancellor Broug- ham, &c., I think, if friend Reviewer will just turn again to his " ultimate standard for the propriety of every practice," he will find, without the necessity of my referring to any particular instance, that from the first chapter of Matthew to the end of the Gene- ral Epistle of Jiide, or, if he chooses, he may include the book called Revelation, he will find that our Saviour invariably addressed his disciples by their respective names, without any distinctive titles or appendages whatever, and that it was also the cus- tom of the apostles and disciples to address one an- other after the same manner ; not only the example of their Lord, but probably, the following precepts, also, having some weight upon their minds. Matt, chap. 23, ver. 7, 8. They, the Pharisees, " love greetings in the markets, and to be called of men, Rabbi, Rabbi. ,But be not ye called Rabbi, for one is your master, even Christ, and a'l ye ARE BRETHREN." And in the 20th chap. Matt. 2oth ver. " But Jesus called unto them, and said, ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister, and whosoever will be chief among you, let him be your servant." And the apostle James, chap. 3, ver. 1. "My brethren, be not many masters, know- ing that ye shall receive the greater condemnation." And in the 2nd chap, of the same Epistle, 1st ver. we read, " My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect to per- sons." Our Saviour to the Pharisees. " O, gene- ration of vipers, how can ye, being evil, speak good things? For out of the abundance of the heart the mouth speaketh. A good man, out of the good trea- sure of the heart, bringeth forth good things : and an evil man, out of the evil treasure, bringeth forth evil things. But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment." 1 Thes. chap. 2, ver. 5. " For neither at any time used we flattering words, 44