that God, through his Son Jesus Christ, might take delight in the sons and daughters of men, that they might be reconciled to him; for that which the law could not do by reason of its weakness, God hath had a purpose to do by his Son; and to Him he gave all power in heaven and earth, that thereby he might be enabled to perform the great work of God in establishing righteousness, and in bringing forth a holy people, to serve a Holy God. This is the great blessing that is come to us, and to all mankind, through our blessed Lord and Saviour Jesus Christ; that came to turn every one from the evil of his ways. That is the way and method by which our Lord Jesus accomplished the end of his coming, and the will of his heavenly Father. Moses and all his washings, and offerings, and sacrifices, could not make clean and purge the conscience; and by all his offerings and sacrifices he could not reconcile us to God: but Jesus by his once offering himself, did forever perfect them that are sanctified, and by one offering reconciled us to the Father, and so brings forth a holy generation unto God, through regeneration and the santification of the Spirit."-Pages 386, 387. 1692.

Again, in the second volume; "The Apostle alludes to this baptism; for he speaks in a figure of the eight persons that were saved in Noah's ark; then he brings down the allegory to Christian baptism; not only the baptism of John, the forerunner of Christ, who preached of Christ, but to the Christian baptism itself: by the like figure, whereof baptism now saveth us, saith the Apostle, not the putting away of the filth of the flesh, but the answer of a good conscience. What doth he mean by baptism saving us? He means the answer of a good conscience towards God, through the resurrection of Christ from the dead; so that Christian baptism did bring along with it, the cleansing and putting away of all sin out of the conscience, that might bring them under doubts and scruples; and then there is an arising of Jesus the Saviour, in the conscience, the mediator, that bought them, to answer for them in the sight of God, for if people be conscious of sin, and do leave off their sin, this doth not yet cleanse the conscience, for there still remains a conscience of sin: 'tis not the leaving off of our sin that makes our atonement with God, or that expiates our guilt, or doth away the guilt of the sins that we have committed; but there must be a forsaking and a leaving off of sin, by the virtue and power of the spirit, by which we are not only enabled to leave off sin, but are guided and directed to the Mediator, whose blood alone reconcileth us to God, and cleanseth us from all sin.

"If I should never commit a sin while I live, it is not this simply in itself, that will make me have the answer of a good conscience in the sight of God; for there remains the guilt of sin, contracted in the days of unbelief, which is a bar and hindrance, that none can approach the holy God, but in the atonement and salvation that comes by Jesus Christ; for all that believe and obey the gospel are accepted in Christ, and upon the account of Christ's precious blood, that cleanseth us from all sin and unrighteousness. Whom doth it cleanse? Those only that forsake their sin, and who, by his power, are brought to a

holy life, they, by the virtue of his power, and the cleansing of his blood, come to have their former sins removed from them, as far as the east is from the west."-Pages 53, 54. 1687.

It needs no argument to prove that Stephen Crisp did not coincide with the dogmas of Elias Hicks. These extracts strongly assert his full belief in the divinity and propitiatory sacrifice of our blessed Saviour, Jesus Christ, and the whole volume of his sermons is fraught with those very doctrines which are so unequivocally denied by Elias Hicks.

CHAPTER III.

Remarks upon the Quotations from THOMAS STORY.

THE Compilers of the pamphlet have inserted about three lines, on their twenty-fifth page, which are marked as a quotation from the Journal of Thomas Story, page 385. After a careful examination, it appears that no such expressions are to be found there. Whether this false reference was made, purposely to lead the reader away from a very able argument by that excellent man, upon the character, divinity, and glorious mission of Jesus Christ, as well as the general fundamental principles of the Christian religion, we cannot determine; certain it is, however, that their reference does not lead to the quotation.

If we turn to page 333 of Thomas Story's Journal, we find there a part of the sentence printed by the compilers; the remainder they have added themselves; thus most unjustly making him avow a sentiment, which it is plain from the context he never intended to imply. To render their garbling and interpolation more clearly apparent, we shall quote what they have printed, viz." The prophecies concerning the advent of the Messiah was fulfilled to the Jews; to whom alone he was sent, and appeared in the days of his flesh." The great length of Thomas Story's argument, (eight folio pages,) prevents our inserting the whole, though we sincerely wish it may be carefully perused by every person interested in the subject; the following extract will illustrate his views. The part enclosed in brackets, with a hand, is that which the compilers have taken out.

"And the goodness and mercy of God appeareth still further in this, that in the fulness of time, many ages after that first promise, the Lord added other promises to mankind, both Jews and gentiles, even unto all nations, the whole posterity of Adam; when, unto the Jew he saith, Therefore the Lord himself shall give you a sign; behold a virgin shall conceive and bear a son, and shall call his name Immanuel. And unto both the Jew and gentile, he saith, behold my servant, whom I uphold, mine elect in whom my soul delighteth; I have put my spirit upon him, he shall bring forth judgment to the gentiles. Again-I, the Lord, have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the gentiles. To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness, out of the prison house. Which [was fulfilled unto "the Jews, to whom alone he was sent and appeared, in the days of "his flesh,] where it is said, the people who sat in darkness, saw a great light, and to them who sat in the region and shadow of death, light is sprung up.

"And that it might be certainly known, in the fulness of time unto all mankind, who this sacred person is, and what is the manner of his coming and appearance both to Jew and gentile; he was to be made manifest unto the Jews first, under the name and character of Jesus, (a Saviour ;) and being anointed of God, with all the divine indwelling fulness, is thereby called Christ; and under both, is called Jesus Christ, the anointed Saviour; proposed as the object of faith, unto all nations; first unto the Jews in the flesh, as born of the virgin; and secondly, unto the gentiles; as the true light, who lighteth every man who cometh into the world.

"First-the testimony of good old Simeon, concerning him, through the Holy Ghost, is, that he is a light to lighten the gentiles; and in that respect, their light and salvation, according to the promise of the covenant of God aforegoing.

"Secondly-the evidence of John, where he is full and express, saying, In the beginning was the Word, and the Word was with God, and the Word was God. In him was life, and the life was the light of men. That was the true light, which lighteth every man who cometh into the world: and the Word was made (or assumed,) flesh,: and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. And of his fulness have all we received, and grace for grace.

"Thirdly-the witness of Christ himself, where he saith, I am the light of the world, he that followeth me shall not walk in darkness, but shall have the light of life. Again-Jesus said unto them, yet a little while is the light with you; walk while ye have the light, lest darkness come upon you: for he that walketh in darkness, knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light.

"And as the Father hath promised, and offered his Son, as he is that light, and as his new and everlasting covenant with mankind, in order to their restoration and establishment; not of works, but of life; so whoever will enter into this covenant with God, must first believe in him whom God hath sent; and in the way and manner in which he hath sent him, according to his promises.

"Now a covenant is not on one side only, but on two, at the least; and, therefore, God, who is divine Eternal Love, infinite in goodness and mercy, is pleased of his own nature and love to mankind, thus to send his Son, the Lord Jesus Christ into the world; who by a voluntary death upon the tree of the cross, according to the fore-determined counsel and purpose of the Father, declared his mercy, and free pardon of the sins of the whole world; upon terms suiting the state, reason, and understanding of mankind: that is to say, upon faith in God the Father of all, and in Jesus Christ the Son of God, (as I have already declared,) and repentance from dead works, as the reasonable and necessary terms required of mankind, on our side or part of this covenant; that we may be restored to the knowledge of God, and the Lord Jesus Christ, his Son; and made capable of being united unto God, through Christ the Mediator between God and man, in this covenant; by and through whom, we are brought into it, and stand therein stedfast and immoveable forever.

"We must then receive the Saviour in the way in which he is sent and proposed unto us; not only as he is offered upon the cross for the expiation of the sins that are past; but also as he is the divine light, enlightening our minds and understandings, as directed by Christ himself, where he saith, While ye have light, believe in the light, that ye may be the children of light, that is, children of God, who is that Light. So that as Adam fell from the true knowledge of God, and sense of his divine love, presence, goodness, and other attributes through unbelief; we his posterity after the flesh, may all arise and be restored by faith in Christ, the second Adam, the Lord from Heaven, that quickening Spirit; not into the animal life which by nature we already have, and in which we are averse to God, and all his ways; but unto life eternal, that we may all know what that word neaneth, As in Adam all die, even so in Christ shall all be made alive. And as by the offence of one, judgment came upon all men to condemnation, even so by the righteousness of one, the free gift came upon all men unto justification of life."-Journal, pages 332, 333, 334.

It will be seen from this quotation that the words "The prophecies concerning the advent of the Messiah," with which the compilers begin their pretended quotation, are entirely of their own making, and are not to be found in Thomas Story's argument. It is important too, to observe their design in thus foisting in, words which Thomas Story never wrote there, and the meaning which they thus put upon the sentence. The fair inference from it, as given by them is, that all the prophecies relative to the advent of the Son of God, were fulfilled to the Jews only; and thus to do away the necessity of the Gentile world believing in him, or the possibility of their deriving any benefit from his glorious manifestation in the flesh. Now this is not only, not the meaning of Thomas Story, but directly contradicts his own declarations, in the very same paragraph from which they have carved out their few words.

In the beginning of that paragraph he says, "other promises were added, to all mankind, both Jews and Gentiles, even unto all nations, the whole posterity of Adam"-and where he says Christ was sent unto the Jews alone, he expressly declares his meaning to be as regards his personal appearance, alluding to Christ's declaration, no doubt, that he was not sent, but unto the lost sheep of the house of Israel, which plainly implies, as to his bodily appearance. It is, therefore obvious, that the compilers have put down language of their own, as being Thomas Story's, and have thereby forged in his name, a direct contradiction of what he has asserted in the very same paragraph. Surely, if such liberties as these are to be taken by transcribers, the most christian author, may be made to utter the most pernicious sentiments, and to deny every truth in the religion of Jesus Christ. Even the Bible itself, might then be safely adduced as the best authority for Deism or Atheism.

The language of Thomas Story, which we have quoted, is widely different from Elias Hicks' denial of the divinity and sacrifice of our blessed Lord, and how unworthy a subterfuge is it, to alter and add