further on my visit, but return home. To selves on this subject, for on fourth-day last, which I made nearly the following reply; "I deny the authority of your Select Yearly Meeting, or your having any thing to do with me; you have already committed your "The Berean says, "The flesh was made, not begotten, for the Word which is spiritual to appear in. A body hast thou prepared me. This does not convey to my mind, the most distant idea of the body of Christ being begotten of God.' Vol. II. p. 27. "In these passages the miraculous conception of the body of Jesus Christ, by the overshadowing of the Holy Ghost, is plainly denied; as such unworthy sentiments are contrary to the declaration of Holy Scripture, we regard them as the spurious' doctrines of infidelity or unbelief. 6 "The succeeding extracts from the public printed discourses of the Separatists, clearly prove their denial of the divinity of our Lord Jesus Christ, his propitiatory sacrifice for the sins of mankind, and degrade him to a level with his creature man, liable to be lost, and standing in need of salvation as he does. "Elias Hicks says, 'For he [Jesus Christ] had read the law and understood it, because he was faithful to the manifestation of 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 fulfil it, the same as the other Israelites; for if he had more, he could not be an example to them.' Wilmington sermon; Quaker, vol. Ì. p. 193. when assembled with you, before a separation had taken place in the select department of the Society, Elias Hicks stood up in that meeting and expressed his surprise at seeing 66 6 'Every Christian must come up under the influence of the same light that guided Jesus Christthat Christ that was his Saviour, and Preserver ; and that power which enabled him to do his work, will enable us to come on in the same path.' Quaker, vol. I. p. 44. "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 no more. JESUS COULD DO NO MORE than to recommend to this comforter, which was this light in him.' Ibid. p. 40. "He never directed to himself, but all he wanted was to lead their minds to the spirit of Truth, to the light within, and when he had done this, he had done his office.' Ibid. p. 47. "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 prophets, to Jesus Christ and his apostles. He never can set ANY OF THESE above us, because if he did he would be partial.' Philadelphia Sermons, p. 292. "From what Jesus himself said, HE WAS NOT GOD.' N. York Sermons, p. 96. "We must turn our back upon them, and come "He was only an outward Saviour, that healed home to the light of God in us; for it is the same their outward diseases, and gave them strength of spirit and life that was in Jesus Christ the Son of body to enjoy that outward good land. This was God. We need not say that it is his spirit, but a figure of the great Comforter, which he would only that it is the same spirit, a portion of which pray the Father to send them; an inward one, that was in him; because as reasonable beings, we would heal all the diseases of their souls, and must always take things rationally.' Ibid. p. 197. cleanse them from all their inward pollutions, that "And what encouragement my friends we re-thing of God, that thing of eternal life. It was ceive through this medium, when we are brought the soul that wanted salvation, but this no outward by the light into a feeling of unity with our great Saviour could do, no external Saviour could have pattern, Jesus Christ, and with God our Creator, any hand in it.' Philadelphia Sermons, p. 50. O see how we come up into an equality with him.' Darby, ibid. p. 13. "And we derive a portion of the same [spirit] which is able to save the soul if properly obeyed. Here now he was put upon a level; &c. Ibid. p. 17. "Here we find that the Son of God saw no alternative; for if he gave up his testimony in order to save his natural 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 Almighty Father; and what a blessed example it was.' Ibid. p. 16. "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.' Philadelphia Sermons, p. 253. "It would follow from this argument that Elias Hicks does not believe that our blessed Lord was perfect. 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 glory.' Quaker, vol. I. p. 164. "It [the light] 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 of God was in Christ, is to take him out of every other part of the world.' Ibid. p. 166. "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. II. p. 277. "The preceding selections have all been taken from the discourses of Elias Hicks. "Edward Hicks, 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 me and my country-folks, with other Friends, come into the meeting-house; saying, we had no business there, we had separated from you and had no more to do with you; and that no notice should be taken of any remarks we 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. II. p. 151. "This declaration corresponds with others which we have quoted, and is a virtual denial that 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. "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? Vol. I. p. 296. "In what manner then, or by what means was he made more than man? 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.' Vol. II. p. 258. "Will it be presumed, that God whom the heaven of heavens cannot contain, whose presence fills the whole universe, abode in his fulness literally in the man Jesus? Can it be supposed, that he of whom it is declared, that he was limited in knowledge, power and action, possessed absolutely the spirit of God without measure? I BELIEVE NOT.' Ibid. p. 259. "He was but an instrument and servant of God, but more dignified and glorious than any other that had ever appeared in the world.' Ibid. "The Christ then which it concerns us to have an interest in, is not that outward manifestation which was limited in its operations to a small province-a single nation, and to this day known only by history to a few,' &c. Ibid. vol. ÎI. p. 21. "But the manifestation to us is inward, and they [primitive Friends] believe that is the Christ within, and not the Christ without, on which is founded their hope of glory.' Vol. II. p. 84. 66 In his attack upon the Doctrines of Friends' the Berean says, 'The doctrine therefore contained 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 * Note "The reader is requested to take notice that the word distinct is not used by me in the case to which it is here, and in several other places, applied by the Berean." E. Bates's Reply. might have to make in that meeting. If we at that time had nothing to do with you, on the same ground you can now have nothing to do with us, and therefore I shall be obliged by your meeting giving me no more trouble." 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.' Vol. II. p. 259. We are not left to conjecture the opinions of those who have separated from us, respecting our Lord Jesus Christ, nor to draw our conclusions from a few isolated expressions; their views upon the subject are delivered in unequivocal terms, and are diffused through most of their discourses and writings. By the extracts we have made from the discourses of Elias Hicks and the doctrinal publications of the Separatists, it is plain that they directly assert, That it is impossible for spirit to beget a material body-that they cannot suppose that the body of Jesus Christ was begotten of God— that before the day in which it was declared, I have begotten thee, the Son of God could not have existed-that nothing visible can be a Son of God— that he had no more light given him than would enable him to fulfil the law, the same as the other Israelites-that he was but an instrument and servant of God-that he was raised above the mere human character by the same means, and in the same manner, that every other righteous man is— that he was put upon a level with us that God who is equal and righteous in all his ways, never can set him above us, because if he did he would be partial-that Christ was the Saviour of Jesus Christ-that we need not say that it is his spirit, but only that it is the same spirit, a portion of which was in him-that we come up into an equality with him-that Jesus could do no more than to recommend to the Comforter-that when he had done this, he had done his office-that he never directed to himself that he was only an outward Saviour, a figure of the Comforter-it was the soul that wanted salvation, but this no outward Saviour could do, no external Saviour could have any hand in it-that Jesus Christ was not the hope of glory-that it is not that outward manifestation which it concerns us to have an interest in-that to suppose that all the fulness of God was in Christ, is to take him out of every other part of the worldthat it is declared he was limited in knowledge, power and action-that they believe not that he possessed the spirit of God without measure-that he was not God-that we may have access to God without any mediator-and lastly, that ascribing a proper divinity to Jesus Christ, making him the foundation of every Christian doctrine, and asserting that the divine nature essentially belonged to him, is among the darkest doctrines that have ever been introduced into the Christian church. "On the offering of our Lord upon the cross 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 but the legal sins of the Jews,' &c. Surely is it possible that any rational being that has any right sense of justice or We parted apparently with kindness, for which I felt thankful. Shortly after which I received the following, addressed to me : "At a Yearly Meeting of ministers and elders, held in New York, and opened the 24th of fifth month, 1828, and met again by adjournments the 28th, 29th, 30th and 31st of the same inclusive. "This meeting has been brought under exercise and concern, on account of the move blood of Christ, it could not in the nature of things be any thing else than an outward redemption.' Vol. II. p. 52. mercy, that 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 the "And have we not reason to hope that the day innocent should suffer? Nay-was he so hardy is not far distant when the absurd and pernicious as to acknowledge a willingness to be saved idea, that the imputed righteousness of another, is through such a medium, would it not prove that the ground of our acceptance with God, will be he stood in direct opposition to every principle of found but in the pages of the historian, when tracjustice and honesty, of mercy and love, and showing the fruits of that lamented apostacy which himself to be a poor selfish creature, and unwor- early overtook Christendom.' Ibid. F. 333. thy of notice!!!' Elias Hicks's letter to N. Shoemaker. 6 66 By these extracts we may perceive that Elias Hicks and his adherents deny the propitiatory sacrifice of our blessed Saviour upon the cross for the sins of the whole world, and consider that a willingness to be saved through such a medium is in direct opposition to every principle of justice and honesty, of mercy and love, and betrays a poor selfish disposition, unworthy of notice. They believe that his sufferings in the outward body, were never incorporated in the original design of his coming into the world-that whatever redemption was effected by those sufferings, it was only an outward redemption, and confined exclusively to the legal sins of the Jews; and in their opinion the sacrifice of the will is the only atonement for all the sins now committed-that nothing can atone for sin, but that which induced us to sin. This doctrine, as it is contrary to the Holy Scriptures, so it is not, and never was the faith of the Society of Friends. We believe that nothing man can do, or suffer, will atone for, or cancel his sins. They are remitted by the mercy of God, through Christ Jesus our Lord, for the sake of the sufferings and death of Christ, and it is the power and efficacy of that propitiatory offering, upon faith and repentance, that justifies both Jews and Gentiles from the sins that are past; and it is the power of Christ's spirit in our hearts, that purifies and makes us acceptable before God. Being justified freely by his grace, through the redemption that is in Jesus Christ; whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare I say at this time his righteousness; that he might be just and the justifier of him which believeth in Jesus.' 'But God commendeth his love towards us, in that while we were yet sinners, Christ died for us. Much more then being now "At the Green street meeting Edward Hicks says: His work, he [Jesus Christ] declared to be finished previous to his being crucified in that outward 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 to suffer in that outward body without the gates of Jerusalem, as a propitiatory sacrifice for the sins of the whole world? Here is a difficulty: for he positively declares that 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 the 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 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 therefore that his sufferings in the outward body, were never incorporated in the original design of the blessed Saviour's coming into the world.' Qua-justified by his blood, we shall be saved from wrath ker, vol. II. p. 162. through him. For if when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life. And not only so, but we also joy in God, through our Lord Jesus Christ by whom we have now received the atonement.' "But my friends, the inward suffering of the immortal soul is infinitely superior to all outward sufferings. And if sin is atoned for in our souls, it 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 Not only do the Separatists deny the universal light, there must be a spiritual and INWARD Sac-efficacy of the offering of our Lord, and term the rifice for our sins.' Ibid. p. 163. imputation of his righteousness as the ground of "The Berean says: 'Whatever redemption our acceptance a pernicious and absurd idea, but therefore was effected by the outward flesh and they appear to rejoice in the hope, that the doc 66 ments of our friends from England, now on a religious visit to this country, and apprehending their services in the line of the ministry ought to cease, as it is evident we have not united therewith, believing their labours have trine will be discarded, as the fruit of the apostacy from the Christian faith. Believing as we do, that it is only as we come to be divested of our own righteousness, and of all confidence in it, and through divine mercy clothed upon with the righteousness of Christ, that any can have a firm ground whereon to rest their hope of salvation, we sincerely deplore the delusion of those, who thus wantonly deprive themselves of that hope, which maketh not ashamed, and entereth within the veil. "We think that every candid dispassionate inquirer after Truth, who sincerely believes the testimony of the Sacred Records, must be convinced that many of the passages which we have quoted from the discourses of Elias Hicks, and the periodical works of the Separatists, inculcate doctrines of infidelity-that they do deny the divinity of our Lord and Saviour Jesus Christ, and the universal efficacy of his most satisfactory sacrifice for sin without the gates of Jerusalem, and also undervalue, and tend to destroy all confidence in the authority of the Holy Scriptures. Such doctrines, we feel it an incumbent duty, to pronounce to be unsound and antichristian, and contrary to the faith which we have always held and promulgated to the world, ever since we have been a people. had a tendency to produce discord and division in Society; and it appearing that labour has been frequently extended in the course of their visits in different parts of the Yearly Meeting, without producing the desired effect, a com manifests and reproves for sin, and as he is obeyed, purifies the heart, and completes the work of sanctification and justification; and thus prepares the soul to receive that crown of everlasting glory, which he will give to all them that love and serve him in sincerity and truth. "This has been our religious belief from the rise of the Society to the present day, in confirmation of which we shall adduce some testimonies from the writings of Friends, given forth at different periods. "George Fox, in a paper which he wrote, says: Christ took upon him the seed of Abraham, he doth not say the corrupt seed of the Gentiles; so according to the flesh, he was of the holy seed of Abraham and David; and his holy body and blood was an offering and a sacrifice for the sins of the whole world, as a lamb without blemish, whose flesh saw no corruption. By the one offering of himself, in the new testament or new covenant, he has put an end to all the offerings and sacrifices amongst the Jews in the old testament. Christ the holy Seed, was crucified, dead and buried, according to the flesh, and raised again the third day, and his flesh saw no corruption. Though he was crucified in the flesh, yet quickened again by the Spirit, and is alive and liveth forevermore, and hath all power in heaven and in earth given to him, and reigneth over all, and is the one Mediator between God and man, even the man Christ Jesus.' Vol. II. p. 384. 6 whole world. Therefore every one of you in your own particulars, know this, that Christ Jesus who is crowned with glory and honour, did taste death for every man; mark, for every man; and WHOSOEVER DENIES THIS DOCTRINE IS AN ANTICHRIST; AND PREACHES ANOTHER, IS A FALSE PREACHER AND SEDUCER, AND BRINGS PEOPLE TO TROUBLE AND LOSS FROM THAT WHICH IS RIGHT AND "For we have always professed and sincerely believed, that our Lord Jesus Christ was miraculously conceived of the Holy Ghost, and born of the Virgin Mary-that God gave not the spirit by measure unto him, but that all the fulness of the Godhead dwelt in him bodily, and of his fulness “In an essay entitled the royal law of God rehave all we received, and grace for grace-that he vived, he also says, And further saith the apostle was given for God's salvation to the ends of the in 1 John i. 1, 2,' 'We have an advocate with the earth, for Gentiles as well as Jews, and that no Father, Jesus Christ the righteous; and he is the man cometh unto the Father but by him-that he propitiation for our sins, and not for ours only, but was tempted in all points as we are, yet without for the sins of the whole world.' Now mark, this sin, the prince of this world having no part in is a large word for all people to take notice of, that him that he wrought many mighty miracles-Jesus Christ is the propitiation for the sins of the that he bore our sins in his own body upon the tree, that we being dead to sin, might live unto righteousness-that he laid down his life for the sheep, that he by the grace of God, should taste death for every man; and he is therefore the propitiation for our sins, and not for ours only, but for the sins of the whole world-that he was buried in the sepulchre of Joseph of Arimathea, rose again from the dead the third day, and his body saw no corruption-that he discovered himself to his disciples for the space of forty days, ascended up on high, and now sitteth at the right hand of God, our glorious Mediator, Intercessor, and Advocate with the Father. He is that living, eternal Word that was in the beginning with God, and was God; by him were all things created that are in heaven and that are in earth, visible and invisi-knowledge of the truth of Christ, who doth this. ble, whether they be thrones or dominions, or principalities or powers, all things were created by him and for him; and he is before all things, and by him all things consist. He is now come in spirit, and by his divine light with which he enlightens every man that cometh into the world, he VOL. III.-No. 12. THEIR DUE, IN WHICH IS THEIR SATISFACTION. So these are universal things to all mankind, whereby all mankind might come out of the earthly old Adam, in the fall and transgression, to Him that hath died for them all, and purchased them all, and tasted death for all, and enlighteneth them all, and gave his grace to them all; and he willeth that all might be saved, and come to the And whoever teacheth another doctrine, brings people into sects and confusions, to destroy one another, where they have not natural affections, and will do that to another, which they would not have others do unto them, who break the bonds thereby of civil commerce amongst mankind; and 56 mittee was therefore appointed to inform them thereof, and as a personal interview has been in some instances refused, they are authorized to communicate the above minute in writing, and that the clerk be directed to sign it on behalf thereof, and that a copy be directed to the religions, ways, and worships of all such, are no worships, religions, nor ways to God, but SET UP BY A DARK PEEVISH SPIRIT, by which they destroy one another, which are God's creatures, about them: all which came from him who is out of the truth, whom Christ came to destroy.' p. 19. "In his answer to all such as falsely say, the Quakers are no Christians, he has this declaration: 'We believe concerning God the Father, Son and Spirit, according to the testimony of the Holy Scriptures, which we receive and embrace as the most authentic and perfect declaration of Christian faith, being indited by the Holy Spirit of God, that never errs; 1st, that there is one God and Father, of whom are all things; 2ndly, that there is one Lord Jesus Christ, by whom all things were made, John i. and xvii. Rom. ix. who was glorified with the Father before the world began, who is God over all, blessed forever, John xiv. That there is one Holy Spirit, the promise of the Father and the Son, and leader and sanctifier and comforter of his people, 1 John v. And we further believe, as the Holy Scriptures soundly and sufficiently express, that these three are one, even the Father, the Word and Spirit.' p. 27. "Robert Barclay, in his Apology, says: For the infinite and most wise God, who is the foundation, root and spring of all operation, hath wrought all things by his eternal Word and Son. This is that Word that was in the beginning with God and was God, by whom all things were made, and without whom was not any thing made that was made. This is that Jesus Christ, by whom God created all things, by whom and for whom all things were created that are in heaven and in earth, visible and invisible, whether they be thrones or dominions, or principalities or powers, Col. i. 16, who therefore is called the First born of every creature, ver. 15. As then that infinite and incomprehensible Fountain of life and motion operateth in the creatures by his own eternal word and power, so no creature has access again unto him, but in and by the Son, according to his own express words, no man knoweth the Father but the Son, and he to whom the Son will reveal him, Matt. xi. 27. Luke x. 22. And again he himself saith, I am the way, the truth and the life; no man cometh unto the Father but by me, John xiv. 6. Hence he is fitly called the Mediator betwixt God and man: for having been with God from all eternity, BEING HIMSELF GOD, and also in time partaking of the nature of man, through him is the goodness and love of God conveyed to mankind, and by him again man receiveth and partaketh of these mercies.' Apology, p. 41. "William Penn, in 'A serious apology for the principles and practices of the Quakers,' has this concise confession of Faith: We do believe in one only Holy God Almighty, who is an eternal Spirit, the Creator of all things. And in one Lord Jesus Christ, his only Son and express image of his substance; who took upon him flesh and was our subordinate meetings of ministers and elders, and to the Yearly and second-day morning meeting of ministers and elders to be held in London. "[Extracted from the minutes.] "JOHN BARROW, Clerk." in the world, and in life, doctrine, miracles, death, resurrection, ascension and mediation, perfectly did, and does continue to do, THE WILL OF GOD; to whose holy life, power, mediation, and blood, we only ascribe our sanctification, justification, redemption, and perfect salvation. And we believe in one holy Spirit, that proceeds and breathes from the Father and the Son, as the life and virtue of both the Father and the Son; a measure of which is given to all to profit with; and he that has one has all, for these three are one, who is the Alpha and Omega, the first and the last, God over all, blessed forever, amen.' Vol. II. p. 66. "In his Primitive Christianity revived,' William Penn declares-'We do believe that Jesus Christ was our holy sacrifice, atonement and propitiation; that he bore our iniquities, and that by his stripes we were healed of the wounds Adam gave us in his fall; and that God is just in forgiving true penitents upon the credit of that holy offering Christ made of himself to God for us; and that what he did and suffered, satisfied and pleased God, and was for the sake of fallen man, that had displeased God: and that through the offering up of himself once for all, through the Eternal Spirit, he hath forever perfected those (IN ALL TIMES) that were sanctified, who walked not after the flesh but after the Spirit. Rom. viii. 1. Mark that.' Vol. II. p. 867. "Richard Claridge on justification says; 'In a word, if justification be considered in its full and just latitude, neither Christ's work without us, in the prepared body, nor his work within us, by his Holy Spirit, are to be excluded; for both have their place and service in our complete and absolute justification. By the propitiatory sacrifice of Christ without us, we, truly repenting and believ ing, are through the mercy of God, justified from the imputations of sins and transgressions that are past, as though they had never been committed; and by the mighty work of Christ within us, the power, nature, and habits of sin are destroyed; that as sin once reigned unto death, even so now grace reigneth, through righteousness, unto eternal life, by Jesus Christ our Lord. And all this is effected, not by a bare or naked act of faith, separate from obedience, but in the obedience of faith; Christ being the author of eternal salvation to none but those that obey him.' p. 79. "The Society of Friends published a declaration of its faith in the year 1693, from which we extract the following: We sincerely profess faith in God, by his only begotten Son Jesus Christ, as being our light and life, our only way to the Father, and also our only Mediator, and Advocate with the Father. That God created all things, he made the worlds, by his Son Jesus Christ, he being that powerful and living Word of God, by whom all things were made; and that the Father, the Word and Holy Spirit are one, in divine being inseparable, one true, living and eternal God, blessed forever. Yet that this |