LIBRARY OF CONGRESS, 
 
 f FORCE COLLECTION.] 
 
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 i UNITED STATES OF AMERICA, f 
 
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 OR 
 
 WORKS OF DARKNESS 
 
 BROUGHT TO LIGHT. 
 
 Being a Retrospect of the Anti-Christian conduct of some 
 of the leading characters in the vSociety called FRIENDS, 
 towards that eminent and devoted Servant of the Lord, 
 ELIAS HICKS, when on his last visit of Gospel Love to 
 the inhabitants of the City ot Philadelphia. 
 
 ALSO, 
 
 A brief statement of facts, illustrative of the treatment of that 
 faithful Messenger of the Gospel, PRISCILLA HUNT, 
 at a meeting for worship, held in Pine street Meeting 
 House, — together, with part of a discourse, delivered by 
 her, at Green- street Meeting House. 
 
 ** Whatsoever ye have spoken in darkness, shall be heard in the light 5 
 %nd that which ye have spoken in the ear in closets, shall be proclaimed upos 
 the house tops." 
 
 PHILADELPHIA ; 
 PRINTED FOR THECOMPILEIU 
 
 1824. 
 

 LC Control Number 
 
 liil 
 
 tmp96 031685 
 
PREFACE. 
 
 The following authentic documents are offered to the pub- 
 lic with a view to shew to what stretch of power, men, cloth- 
 ed with ecclesiastic authority, would extend their influence, 
 were they not restrained by the Constitution of these United 
 States, which guarantees to every citizen the rights of 
 conscience and freedom of sentiment ; and any infringement 
 on these sacred privileges, by men, let them be ever so dig- 
 nified, they will (in this enlightened age) meet with opposi- 
 sition from the intelligent and liberal minded part of every 
 association over whom these pretended Spiritual Guides sit 
 as Censors, and with an imperious sway judge down all that 
 venture to dissent from them in matters of opinion ; however 
 the Lord's faithful Servants and Handmaidens have been re- 
 jected and persecuted from city to city, as the following 
 facts evidently demonstrate. 
 
 N. B. The above remarks were not intended to apply 
 to the religious society called Friends, generally, but only to 
 a few, who would, if they only had power vested in them, 
 lord it over the whole heritage of God : however, their 
 machinations are unveiled, and the worthy characters against 
 whom they combined, were cordially and sentimentally re- 
 ceived by the generality of Friends, both in this city and 
 adjacent country ; and thousands assembled to hear the 
 Gospel preached in its primitive purity and simplicity^ ancl 
 with power and demonstration. 
 
 Philadelphia, 4th month 14th, 1824, 
 
DARK DESIGNS MANIFESTED. 
 
 In the Ninth Month, 1822, previous to Elias Hicks com- 
 ing to this City, at a meeting for Suffering, several of the 
 members were privately requested to stop, at the rise of the 
 Meeting ; accordingly, on the adjournment, Jonathan 
 Evans, Ellis Yarnall, Samuel Bettle, Samuel P. Griffitts, 
 Richard Jordan, Joseph Whitehall, and several others, re- 
 mained in the Meeting house till the rest had gone- -when 
 Jonathan Evans rose and spoke to the following import, viz : 
 I expect you have heard that Elias Hicks has obtained from 
 his Monthly Meeting a certificate to visit Friends in this city, 
 and as it is well known that he holds doctrines that are not 
 doctrines of Friends, it is necessary some steps should be 
 taken to prevent him from disseminating them among us ; he 
 is full of words, and it will answer no purpose to argue with 
 him. Richard Jordan and Joseph Whitehall, are present, 
 and can state to you what they heard from himself. Then, 
 the above named persons, one after the other, rose and stated 
 what they said were the doctrines held by Elias Hicks ; after 
 gome desultory conversation, several persons were appointed 
 to wait upon him as soou as he might reach this city ; among 
 the number thus nominated, were Ellis Yarnall and Samuel 
 P. Griffitts, who called upon him very early after his arrival. 
 — Queri/. Was not this unconstitutional, and contrary to good 
 order, and most certainly a conspiracy against the peace and 
 harmony of Society. And from this proceeding, all the con- 
 fusion which subsequently ensued arose ; but, providentially, 
 all their* machinations proved abortive, and recoiled with 
 confusion upon the heads of their projectors ; and this may 
 be justly attributed to the independence of the Society : and 
 one would have reasonably supposed, it would have taught 
 the Pharisaical spirit with whom they originated, a useful 
 
6 
 
 $esson,by the which, he might have profited more than it ap- 
 pears he has done — O ye modern Nimrod's — ye " mighty 
 hunters before the Lord !" erect a tribunal in your own 
 breasts, before you are called to the tribunal of Him whose 
 prerogative you have wantonly assumed : jud?e yourselves by 
 the Golden Rule, for by this you must be judged. Institute 
 a just comparison, I pray you, between the tokens of Divine 
 approbation (as the seals to his embassy) bestowed on the 
 Gospel labours of this venerable servant of the Lord, and your 
 own, and if you are not void of sensibility, it will give a chill 
 to your ambition, rebuke your imperious spirit, and change 
 the voice of vituperation into humble confession, and self-re- 
 proach. I have made the above remarks for the man of sen- 
 sibility and candour who may deign to read, ponder, and be 
 wise while time and opportunity is afforded. As for the bigot, 
 blind with prejudice and mad with intolerance, I must leave 
 him in his sins and in his blood, to hug his ever beloved pre- 
 judices, and to roll the precious manna of asps und^r his 
 tongue, which will prove corrosive poison to the heart in the 
 end. — May the Lord alarm and unmask the hypocrite, and 
 grant him light, life, and salvation, 
 
 Letter from Thomas Eddy to John Warder. 
 
 New York, 10th Month 18th, 1822. 
 
 My dear friend, — I send the annexed to thee in hopes it 
 maybe useful for such Friends as thee thinks proper to offer 
 it, for their perusal ; if approved by thee it may be handed to 
 any other Friends. Please see W. Evans, show it to him, and 
 if he or any others wish to copy it, please permit them : if it 
 would be more extensively useful, 1 have no objection that 10 
 'copies be printed. It was done in a hurry, and might have been 
 improved, if I had time to copy It , nowever, it can be cor- 
 rected with you. It mav be of more use if it should not be 
 
known to be written by me, or that it came from New York. 
 Elias gave large notice to have a public meeting at Newark, 
 but the people knew his sentiments and would not att- nd, 
 except about a dozen of the lower class. Please see Wm. 
 Evans or Thomas Evans soon — I wish thee to write me soon. 
 Tlr: son Benjamin will perhaps copy the annexed, so as it may 
 not be read in my hand writing — Letters addressed to me as 
 usual, at New York, will be handed me next day. Thy affec- 
 tionate friend, THOMAS EDDY. 
 
 Facts and observation* illustrative of the present state of society 
 in New York. , 
 
 If we take a view of the general state of our religious so* 
 ciety from the days of G. Fox, it will be found, that there has 
 seldom been divisions amongst them on account of the intro- 
 duction of new doctrines It is true, an opposition to order and 
 discipline appeared at different periods, but this at no time 
 was of long continuance. The annual epistles of the yearly 
 meeting of London, and various other documents that may be 
 met with in the writings of Friends, serve to shew that the So- 
 ciety in Europe and America, were uniformly preserved in 
 a wonderful manner, in love and amity. This happy state of 
 things lasted till the t'me of Hannah Barnard's going to Eng. in 
 the year — . During her visit to Ireland, she introduced in her 
 public comments, and occasionally in her intercourse with 
 the families of Friends, sentiments of unbelief as to some parts 
 of 'lie Holy Scriptures— on the weak ground that we are 
 not obliged to believe what we cannot understand or compre- 
 hend ; raid finding a disposition in many to join with her, 
 she ver, soon manifested that she did not unite with the society 
 respecting a belief in the divinity of Christ and other mat- 
 ters relating to the fundamental doctrines of the christian re- 
 ligion. These sentiments very soon spread, and particularly 
 
8 
 
 in the North of Ireland a number of all ranks in society became 
 infected with her speculative notions, and in consequence of 
 this, a confused state of things occurred, that had never be- 
 fore taken place in Society. — Great pains were taken by these 
 deluded people to lessen the divine authority of the Scriptures, 
 and thus, considering them no longer a test by which doc- 
 trines might be tried and in which our early Friends on all 
 occasions declared their willingness to appeal — many disor- 
 ders occurred and strange notions were taken up in different 
 places. The religious observance of set-day was deemed a 
 mark of superstition, and to testify their disapprobation, the 
 females employed themselves on that day at their needlework, 
 and in some places the men worked at their usual occupa- 
 tions. Every species of church government or discipline was 
 by them dispersed with — all was to be done by revelation, 
 either to peruse the Scriptures, go to Meeting, or the perform- 
 ance of any other religious duty. These baneful principles 
 were so widely spread, that some eminent ministers, distin- 
 guished elders and others who had been foremost in society, 
 sent to their respective Monthly meetings their resignations as 
 members in Society ; after some time those of the younger 
 class, and others who had not before been considered as active 
 members, came forward and put in force the discipline by dis- 
 owning such of the delinquents as had not already resigned 
 their right of membership — those separately not uniting among 
 themselves soon dwindled, and at the present day are scarcely 
 known ; indeed, many of them were favored with the light of 
 their own folly and made suitable acknowledgements, by 
 which means, they were restored to the unity of their friends. 
 Hannah Barnard, who appeared to be the ostensible author 
 and promoter ol these disorders, was silenced in England as a 
 minister of the Monthly meeting of Devonshire and Quarterly 
 meeting of London ; which judgment was afterwards confirm- 
 ed on her appealing to the Yearly Meeting of London : and 
 on ber return to America 3 she was disowned by the Month!/ 
 
meeting of Hudson. In England there were very few that 
 advocated the sentiments and conduct of Hannah Barnard 
 and the seperatists in Ireland, among the few were William 
 Rathbone and Thomas Foster, both men of education and pos- 
 sessed of considerable literary talents, each of them published 
 a book taking part with T T annah Barnard, and advocating 
 Unitarian doctrines, on which account they were both dis- 
 owned. The circumstances attending the case of Thomas 
 Foster were very singular, and as regarded society, were 
 highly important; he had united himself with the Unita- 
 rian Books Society, which was formed for the express pur- 
 pose of spreading books favorable to the Unitarian doctrine, 
 and in 1 8 1 or 11, he published a tract containing a review of 
 the London Yearly meeting Epistle, in which he endeavored 
 to prove that the sentiments therein expressed were opposite 
 to those held by the society and particularly by our early 
 Friends, who he insisted held Unitarian doctrines and es- 
 teemed Christ only as a man and a great prophet, &c On 
 this account he was disowned by Rad( iifTe Monthly meeting, 
 on which he appealed to the London Quarterly meeting, 
 which appointed 16 of the most eminent Friends in the soci- 
 ety as a committee, who sat 6 days in order to give him a 
 full heating, r'e introduced before the committee a new 
 version 1 1' the New Testament, in order to prove wrong trans- 
 lations, and divers interpolations in the version in common 
 use ; and he also urged many extracts he had made from 
 Penn's <u Sandy Foundation Shaken," on which he laid great 
 stress every day of the sitting of the committee ; he made 
 lengthy speeches and very dogmatically urged his arguments. 
 It is worthy of remark that all the Unitarian people of whom 
 we have any knowledge are full of words and wonderful rea- 
 soners, which may properly be attributed to their principles 
 being bottomed on speculation and the efforts of mere human 
 reason. Now, it is hard, and perhaps impracticable, by 
 dint of reason to convince even rational man of things which 
 
 2 
 
10 
 
 are above reason, which are supernatural ; they must be con- 
 ceived by supernatural means, even by the effort of that power 
 which they deny. The committee reported their opinion that 
 the judgment of Ratcliffe Monthly Meeting ought to be con- 
 firmed. The report was signed by all the committee. When 
 this report was read in the Quarterly meeting, Tho Foster 
 made a long speech, and as he said he had not finished, the 
 meeting adjourned to the next day in order to hear him fur- 
 ther ; and when he left the meeting, it was concluded to ac- 
 cept and adopt the report, kle then appealed to the Yearly 
 Meeting of 1814, after being very fully heard by the Com- 
 mittee of the Yearh meeting appointed to hear him, and the 
 respondents appointed by the Quarterly meeting, the commit- 
 tee unanimously reported that the judgment of the Quarterly 
 meeting ought to be confirmed. When this report was read 
 in the Yearly meeting, Tho. Fosler, as is usual in that meet- 
 ing, was allowed to be present, he was again heard and replied 
 to by Josiah Foster one of the respondents. A young man 
 was employed by T. Fo ter to take down in short hand the 
 whole that was said by himself, the respondents, and every 
 Friend that spoke on the subject before the Meeting. He af- 
 terwards published it, and it is allowed to be a tolerable can- 
 did and acaurate statement of the whole proceedings ; the ap^ 
 pellant had before him a number af Friends' books, and the 
 Unitarian version of the New Testament, and made such 
 quotations as he conceived would answer his purpose ; he 
 again laid much stress on William Penn's " Sandy Founda- 
 tion Shaken ;" to this the respondents particularly replied, 
 and stated that W. Penn very fully cleared himself of the 
 charges made against him, of his having in that tract advan- 
 ced sentiments favorable to the Unitarian doctrine, and in his 
 " Innocency with her open face," expressly declared he never 
 thought or wrote in support of what they charged him with ; 
 the object of his writing the " Sandy Foundation Shaken," 
 being only intended to show the great impropriety of using 
 
11 
 
 u&scriptural terms of distinct and separate persons. Tlie 
 respondents then quoted a Penn's Guide mistaken," publish- 
 ed by him sometime before he wrote his u Sandy founda- 
 tion Shaken." in which he asserts the divinity of Christ in 
 the most clear and unequivocal terms ; they then rend many 
 parts of a Innocency with her open face," and many other 
 parts of Penn's writings ; amongst others, was an extract from 
 the Journal of Thomas Elhvood, in which he states, that be- 
 ing in company with W. Penn, and a number of opponents 
 of Friends being present, one of them observed that no Eng- 
 lishman or Quaker, was ever known to oiler prayers to 
 Christ ; to which W. Penn replied, I am an Englishman 
 and a Quaker, and I have oft times prayed to Christ, 
 unto him who was crucified at Jerusalem. The respond- 
 ents also read extracts from Fox, Barcley, Penn, Penning- 
 ton, Claridge and many others of our early Friends, to prove 
 that they clearly and uniformly advanced doctrines entirely 
 opposed to those which Thomas Foster had stated to be held 
 by them. After T. Foster and the respondents were heard, 
 Thomas withdrew, and the clerk, Jno. Wilkinson, said that 
 he hoped Friends would confine themselves to the simple ques- 
 tion before the Meeting — on the doctrines and principles 
 advanced by Thomas Foster, and the doctrines and principles 
 of the Society of Friends or not. The case being now fairly 
 before the meeting, 75 friends separately and deliberately de- 
 livered their opinions in favor of confirming the Monthly 
 Meeting of Ratcliffe and the Quarterly Meeting of London 
 —Indeed this may very truly be said to have been the unani- 
 mous sense of this meeting, excepting only Thomas Gompton, 
 father-in-law to T. Foster ; both of them had been closely 
 and intimately concerned with Hannah Barnard. This short 
 account of the Separatists in Ireland, has been introduced 
 with the case of Thomas Foster, in order to show how decid- 
 edly the society have shewn their abhorrence of the doctrines 
 advanced by them ; and also, the conduct of those deluded 
 
\2 
 
 people and may be compared with the present state of Society 
 within the limits of the Quarterly Meeting of Westbury ; by 
 which it will be seen, that there, as in Ireland, the same 
 cause has produced the same effects, namely, lessening the 
 Divine authority of the Scriptures, and advancing that we 
 are not bound to believe what our reason cannot comprehend, 
 which in both places caused a great disposition for specula- 
 tion, and naturally produced an intolerant spirit towards their 
 fellow members who could not unite with them in a disre- 
 gard of the Scriptures, the religious observance of the first 
 day of the week, &c, all which for a time they openly 
 avowed till at length the\ boldly denied the divinity "of Christ 
 and openly declared that his death and sufferings were not 
 to be considered as a propitiary offering for the sins of man- 
 kind, &c. fyc. It may be truly said that within the Yearly 
 Meeting of New York, as well as the adjacent Yearly Meet- 
 ings, Friends were remarkably preserved in love and unity 
 until ELI AS HICKS disturbed that harmony. 
 
 First. By lessening the Divine authenticity of the F.oly 
 Scriptures, and then, when he supposed h<; had sufficiently 
 prepared the minds of the people, he came out with his Uni- 
 tarian principles or doctrine, and showed a wonderful fond- 
 ness for speculation and reasoning, frequently asserted that he 
 was not obliged to believe what our reason could not com- 
 prehend. The multitude being always fond of something 
 new, run after him wherever it was known he was to be at 
 Meeting, as they were confident he couid not be silent owing 
 to his having a remarkably acute memory, and by n ture the 
 advantage of a great flow of words and ready utterance, and 
 his fondness for reasoning and advancing his sentiments in the 
 most positive and dogmatical manner, and moreover, having 
 the advantage of addressm himself to numbers who had lit- 
 tle opportunity of acquiring a full knowledge of the doctrines 
 held by our early FrienJs, he acquired great popularity, and 
 in a little time nis influence became so extensive that he die- 
 
13 
 
 tated and completely directed all the business of the Yearly 
 Meeting ; and everv oilier meeting of discipline he attended, 
 he never failed speaking to almost every subject,, and to carry 
 bis point would speak to one subject 15 or 20 times. His 
 ^linin" - an unbounded influence and his fondness for reason- 
 ing have worked upon his imagination and leading him into 
 a course of speculation lhat at length brought him to embrace 
 his present. doctrine tending to destroy the whole system of 
 the christian religion. It will seem to exhibit this man's 
 character with great clearness, when it is considered how 
 artfully he avoided coming out with his Unitarian doctrine 
 until he though the had prepared the people's minds to receive 
 it, which he knew would be hazardous to attempt without 
 previously lessening the divine authority of the Scriptures, 
 and to accomplish this he was all-concerned. He then be- 
 gan by speaking of Christ as a great Prophet who had suffer- 
 ed martyrdom for his principles as other prophets had done 
 before his time : at this period his principles were discovered 
 by a number of Friends, but there were manv that were so 
 closely attached to him, that any person who passed censure 
 on him was seen to incur the frowns of his supporters : some 
 valuable Friends now regret that he was not checked at that 
 period, but they are fearful it is now too late. It is much to 
 be lamented that this step was not timely adopted, as it 
 would no doubt have saved society from being misrepresent- 
 ed as to its doctrines and principles, and moreover, would 
 have prevented the present unhappy divisions in New York 
 and other places. He went on for a considerable time in the 
 manner already mentioned, printing and speaking of Christ 
 as a mere man, and lessening the Scriptures on every occa 
 sion, which of course produced in him a great dislike to Bible 
 Societies — against them he would vent himself in the most 
 violent and abusive language Having declared his disbelief 
 in the most essential doctrines of the christian religion, that 
 could alone have preserved him in the humble and meek 
 
H 
 
 spirit of the gospel, he would in the most abusive maimer, 
 with his mind wonderfully heated, disclaim against the doc- 
 trines of other denominations and speak of their ministers 
 with the most supercilious contempt ; and in the same man- 
 ner and in the same bitter spirit, he would utter the most se- 
 vere epithets against all who differed from him in use of arti- 
 cles manufactured by Waves ; such he would say were bloody 
 minded men, and the highwaymen would fare better in the 
 next world than they. Occasionally (always accompanied 
 with the same severe tone) he would vent himself against 
 Banks, East Inda trade, civil government, agricultural socie- 
 ties, chemistry (which he called the u Black Art,") the Grand 
 Canal, which he called a wicked plan to deceive 
 and impose on people ; all who should unite in any kind 
 of charitable societies, were declared to be actuated by 
 a spirit of pride, merely to get a name ; ail who united in 
 any of these things, were spoken of, and abused in a haugh- 
 ty dogmatical and domineering manner, and called wicked 
 unprincipled men. At length he ventured more openly to 
 speak against the Divinity of Christ, by stating, first, that he 
 might have fallen as Adam did ; and at another time after 
 repeating over the same words, he addecl, the Devil knew this 
 qv he was a fool to try; and in a public communication at Pearl 
 street Meeting, he said that if an innocent man should suffer 
 death for the sins of others it was an absurdity, and no rational 
 man would believe it— similar sentiments he has expressed 
 in a letter to Wm. B. Irish. — After this it is impossible for 
 any man of common understanding, except indeed he is wil- 
 fully blinded, to say that this man is sound in the faith once 
 delivered to the Saints. But it is said by those who are de- 
 termined to excuse him, that he does sometimes deliver what 
 is good and every way unexceptionable, but it may be seri- 
 ously asked of stick, would the apostles or our early Friends 
 listen to what might be delivered by any man under pretence 
 of preaching the Gospel, although true in the abstract, if 
 
15 
 
 spoken by a person who would repeatedly lessen the Divine 
 truth of the Scriptures, lessen the character of Christ, and 
 deny that, mankind has derived any benefit by his death, &c. 
 June, 1616, Geo. Whitebread published a book under this 
 title, "The Divinity of Christ and the Unity of the Three 
 that bear record in heaven, with the blessed ends and effects 
 of Christ's appearance, coming in the flesh, suffering sacrifice 
 for sinners, confessed and vindicated by his followers called 
 Quakers," SewelPs History p. 638. The estimation in which 
 such a man ought to be held is stated by the be oved Apostles, 
 read 2. John 9, 10 and 11. It may be proper to mention 
 that E. Hicks 5 manner of treating the Scriptures and his harsh 
 style when speaking against those of other societies, have 
 been mentioned and advice, given him by some worthy 
 Friends of New York Yearly Meeting-— some of them as well 
 as those of other Yearly Meetings, and from Europe, have 
 stated to him his sentiments relative to the divinity of Christ, 
 which went to the destruction of the Christian religion, and to 
 produce divisions in Society. But owing to his inordinate 
 fondness for reasoning (and in this talent he has the weak- 
 ness to conceit no one equal to himself) he has acquired a 
 degree of obstinacy inwhich he is scarce equalled by any oth- 
 er man — It is owing to this that no advice that has been 
 given to him has been of any use. Although many Friends 
 in the City of New York, as well as some on Long Island, 
 are convinced of his being unsound in the christian faith, 
 yet most of them are secretly afraid of him; this appeared 
 clearly to be the case at the Quarterly Meeting where he ap- 
 plied for a certificate to attend the Baltimore Yearly Meet- 
 ing, and to visit families in Philadelphia ; those were 
 then present whose sentiments it is well know T n were 
 entirely adverse to those which they acknowledged to be 
 held by Elias Hicks, and of course did not unite with his hav- 
 ing a eertificate, yet they were afraid to oppose it, indeed, 
 Unaccountable as it may seem, two of this description ex- 
 
16 
 
 pressed some words giving countenance to the application.— 
 When mankind is viewed as race of beings made hut little lower 
 than ongels, how wonderful it is that there are minds sopervft >• 
 ed, and whose conduct should be so extremely inconsistent. 
 
 It is indeed a most deplorable state of society when ic is 
 considered that a Quarterlv Meeting should sanction a ma,< 
 to go abroad to visit other Yearly Meetings, who has been for 
 some time prorogating principles which tend to destroy the 
 christian religion. If however the sentiments of each indi- 
 vidual could have been known and declared, there would 
 have been exhibited such a formidable opposition, that such 
 a certificate would never Lave been granted him ; it was ob- 
 tained in consequence of his adherents on Long Island imme- 
 diately getting up one after another expressing approbation, 
 so that those who otherwise might have said something to dis- 
 countenance the measure, were deterred from expressing their 
 sentiments, besides it so happened teat very few were present 
 from New York, except those who were so blindly prejudic- 
 ed in his favor that they cannot persuade themselves he can 
 do or say any thing wrong. It is said only two Friends 
 showed any disapprobation and one of them stated he thought 
 he thought it would be very incorrect to retain in the cer- 
 tificate as itAvas read by the Clerk, the words " fully united 
 with ;" a particular adherent of Elias Hicks, remarked, that 
 as so many hed united he thought it would be very proper to 
 retain those worcle ; the Friends again urged for them to be 
 left out. The Meeting then directed they should be omitted ; 
 yet notwithstanding this conclusion of the Meeting, the 
 Clerk has furnished a cetiificate in which those words are in- 
 serted !* In short if we believe the words of Christ that the 
 
 * We are assured by a Friend who was present at the Quarterly Meeting of 
 Westbury , that no such opposition as stated above took place. The circum- 
 stances as they occurred were simply these,— after a very general ex P rcs : 
 sion of unity, one simple Friend observed, that he thought the word "full' 
 might be spared ; a pause, as is common in such cases, ensued, and no other 
 expressing his approbation of the proposition, the word was retained, and that 
 without any observation on the part of the Clerk : so that the assertion that 
 the Clerk inserted words in the endorsement, which had been agreed to be 
 omitted by the Meeting, is altogether unfounded and false. 
 
17 
 
 Louse divided against itself is brought to desolation, then we 
 may tremble when we find such a man ( ountenanced in ad- 
 vancing doctrines that go to destroy the directs foundation of 
 our society, and lay waste its first principles, and that he 
 should be permitted to go to other places to produce the same 
 divisions that he has already produced at New York. The 
 injury that society has already received through the conduct 
 of this man has been very great. Highly respectable persons 
 of other denominations, charge our Society with being Unita- 
 rians; when they are told this charge is untrue they reply they 
 have heard E. Hicks openly and publicly avow this doctrine, 
 and as he is an acknowledged minister in the Society of 
 Friends, and as they allow him to go about the country to 
 hold meetings, of course the doctrines delivered by him must 
 be considered as held by the society. It is very humiliating 
 to observe there are ministers among us who so much admire 
 E. Hicks as to imitate and copy alter him at least in the un- 
 christian and violent manner in which he abuses the clergy— 
 Indeed they try if possible to < xceed him in this respect; Elias 
 Hicks, at a public meeting at Long Island, at a place where 
 no Friends reside, and in company with his cousin Elias, in 
 the course of a long communication, disclaimed in a most se- 
 vere manner against the Clergy, their Common Prayer Book, 
 and many of the religious observances of the Church of Eng- 
 land, one of their ministers was present; he told them you 
 might search the kennels of any great city, and take soldiers, 
 sailors, and the very worst of mankind, and they would be more 
 likely to enter into the kingdom of Heaven than the hireling 
 priest. Another preacher, Dr. Carey of Saratoga, speaking 
 in the same spirit against ministers of other denominations, 
 at a public meeting at which a number were present, rot mem- 
 bers of our Society, burst out with these expressions : I insist 
 upon it that one hireling is worse than ten old devils ; and at 
 another public meeting he said, " I will tell you how they 
 make a hireling — they first send a young mm to an academy 
 
18 
 
 for a few years, they then send him to Eliphalet Nott to finish 
 him, and then the yonng devil is sent abroad into the world 
 to do all the mischief he can." In this way those people, in- 
 stead of being under the calm influence of the Gospel, which 
 would preserve them in a meek, humble, quiet spirit, present 
 the phantoms of their own wayward, foolish imaginations, and 
 presume with daring impiety to bar the gates of Heaven 
 against all whom from the influence of early education adopt 
 a different mode of offering worship to the Almighty. If all 
 who differ from us in religious opinions are to be doomed to 
 destruction in the next world, it might be asked these deluded 
 people, what has been the lot of many of our Friends who 
 were ministers, that a few years ago bought and sold their 
 fellow creatures as slaves? surely no considerate man will 
 pretend to say, that hireling ministers are worse for being such 
 than slaveholders. But the conduct of these men defeats their 
 own views by giving way to their violent dispositions, as it is 
 a solemn truth that the very valuable and essential testimony 
 that Friends have to bear in favor of a free ministry, can only 
 be spread in the world by the spirit of love, and in this spirit 
 the principles founded on the Gospel of Jesus Christ, can only 
 be preached with any effect. 
 
 After what has teen said respecting the unsound doctrines 
 held by E. Hirks, it may be well to enquire, how are we to 
 account for the circumstance of so many of the members of 
 his quarterly neetiiig being so blind as not to discover the un- 
 soundness of his principles? we have no hesitation in saying, 
 that the leading rause is the want of a proper or suitable edu- 
 cation; the writings of early Friends (except some Journals) 
 are scarce and little read, all kinds of school learning, except 
 reading, writing, and the first rules of arithmetic, are dis- 
 couraged, as well as general History, and books written by 
 persons who are not members. To read the Scriptures daily 
 or at fixed hours, is declared to be mere formality, in many 
 families they are very little read. It is therefore not so very 
 
19 
 
 extraordinary as might at first appear, that a great proportion 
 of the people so educated and so instructed, should submit to 
 be led, and be so entirely influenced by such a man as Elias 
 Hicks. If Friends in Philadelqhia should allow this man to 
 visit families, and in this way spread his poisonous principles, 
 divisions among them will assuredly be the consequence. 
 
 The following was addressed by Isaac Pennington to a per- 
 son holding similar doctrines to Elias Hicks, and may he now 
 read as if addressed immediately to him — Gurney's Memoirs 
 of Isaac Pennington, page 150. « shallow man, when wilt 
 thou cease measuring God by the eye of thy reason; wilt thou 
 say it must be thus and thus, because thou canst not set- how 
 it can be otherwise, a proper query for the great reasoners 
 of this age? O man, behold thy Saviour, know thy life, do 
 wot despise eternity, because of its appearing, and acting 
 through mortality. This is he that came to redeem thee, to 
 be a propitiatory sacrifice for thee, and a pattern for thee, 
 art thou able to measure God in any work of his through the 
 Creation? Thou knowest thou art not. Then why dost thou 
 measure him so confidently in his greatest work through his 
 Christ: even the work of Redemption, and so apparently con- 
 tradict him in it? Very deep and weighty was the answer of 
 Christ to Philip when Philip said, « show us the Father and 
 it sufficeth." "Hast thou not seen me, Philip?" said Christ; 
 " How is it that thou sayest show me the Father? Ik that has 
 seen me has seen the Father also" Are they not one nature, 
 one wisdom, one pure eternal Being? Can the one be possibly 
 seen and not the other, though they may be distinct in mani- 
 festation, in the heart where they are received is it possible 
 they should be divided one from the other, and separate? They 
 that thus apprehend, plainly manifest that tiny have never 
 received the knowledge of the Father and Son, but have only 
 notions and apprehensions of man's wisdom concerning them. 
 
 During George Withy's being in New York, many of those 
 who have uniformly appeared as zealous supporters of Elias 
 
20 
 
 Hicks showed themselves highly displeased with George, and 
 addressed lo . im several anonymous letters, in which they 
 charged him with preaching wrong doctrines, &c. A few 
 days before he embarked for England, they (sixteen of them) 
 had prepared a letter of several sheets to be signed by two or 
 three of them in behalf of the whole, which they intended to 
 deliver to him. They seemed to be in much trouble because 
 the doctrine preached by him was so directly opposed to that 
 held by Elias Hicks, and were exceedingly disturbed that 
 George should have told Elias that his sentiments went to de- 
 stroy the fundamental doctrines of the Christian religion. In 
 order to support Elias they published one thousand copies of 
 William Perm's " Sandy foundation Shaken," for the purpose, 
 as they said, to show that the Unitarian doctrine held by Elias 
 Hirks agreed with what was advanced by Penn — They were 
 also urged to print Penn's Tract called " Innocency with her 
 Open F :re," as they were told that that was afterwards pub- 
 lished by him in order to prevent any wrong constructions 
 that might take place in the minds of those who should read 
 « Sandy foundation Shaken," but this of course they refused 
 to print. 
 
 FINIS. 
 
 The above letter from Thomas Eddy of New York to a 
 Friend in this city, and the accompanying remarks, are taken 
 from the original in the hand-writing of the author. It was 
 very desirable that a few friends should be furnished with a 
 copy, in order t! ; a' the baneful and invidious effects intended 
 to be produced by it might be counteracted, and it was thought 
 best to have a few copies printed, being less liable to error 
 than in transcribing, and its length would make this process 
 tedious: b^d. in<l eri, must be the cause that calls for such 
 means to support it, and how any man can talk of tale-bear- 
 ing and backbiting, &c. and be instrumental in handing about 
 this letter, as true, is really astonishing; such conduct is in 
 
21 
 
 itself a direct conspiracy against the peace and harmony of 
 society — agreeably to the request of the author the essay ap- 
 pears to have been corrected in this city — but it was thought 
 best to print it in its original form. 
 
 Letter from Ten Elders of the Society called "Friends," to 
 Ellas Hicks. 
 
 To Eiias Hicks, 
 
 FRIENDS in Philadelphia having for 
 a considerable time past heard of thy holding and promul- 
 gating doctrines different from, and repugnant to those held 
 by our religious society, it was cause of uneasiness and deep 
 concern to them, as their sincere regard and engagement for 
 the promotion of the cause of truth, made it very desirable 
 that all the members of our religious Society should move in 
 true harmony, under the leading and direction of our Blessed 
 Redeemer, upon being informed of thy sentiments expressed 
 by Joseph Whithall. That Jesus Christ was not the Son of 
 God, until after the Baptism of John; and the descent of the 
 Holy Ghost, and that he was no more than a man; that the 
 same power that made Christ a Christian must make us 
 Christians; and that the same power that saved him must save 
 us; many Friends were much aflferted therewith, and sometime 
 afterwards, several Friends being together in the city on sub- 
 jects relating to our religious Society, they received an ac- 
 count from Ezra Comfort, of some of thy expressions in the 
 public general meeting immediately succeeding the Southern 
 Quarterly meeting lately held in the State of Delaware, which 
 was also confirmed by his companion Isaiah Bell; That Jesus 
 Christ was the first man that introduced the Gospel dispensa- 
 tion, the Jews being under the outward and ceremonial law 
 or dispensation, it was necessary that there should be some 
 outward miracle, as the healing of the outward infirmities of 
 the flesh, and raising the outward dead bodies, in order to 
 
22 
 
 introduce the Gospel dispensations, ha had no more power 
 given him than man, for he was no more than man, he had 
 nothing to do with the healing of the soul, for that belongs to 
 God only, Elisha had the same power to raise t3ie dead; that 
 man, being obedient to the Spirit of God in him could arrive 
 at as great, or greater, degree of righteousness, than Jesus 
 Christ. That Jesus Christ thought it not robbery to be equal 
 with God, neither do I think it robbery for man to be equal 
 with God; then endeavoured to show that by attending to that 
 stone cut out of the mountain without hands, or the seed in man, 
 it would make man equal with God, saying, for that stone in 
 man was the entire God. On hearing which, it appeared to 
 Friends a subject of such great importance, and of such deep 
 interest to the welfare of our religious Society, as to require 
 an early extension of care, in order, that if any incorrect 
 statement had been made, it should as soon as possible be 
 rectified, or if true, thou might be possessed of the painful 
 concern of Friends, and their sense and judgment thereon. 
 Two of the Elders accordingly waited on thee on the evening 
 of the day of thy arriving in the city, and although thou de- 
 nied the statement, yet, thou declined to meet these two Elders 
 in company with those who made it, left the mind of Friends 
 without relief: one of the Elders who had called on thee, re- 
 peated his visit on the next day but one, and again requested 
 thee to see the two Elders and the Friends who made the above 
 statements, which thou again declined. The Elders from the 
 different monthly meetings in the city were then convened, 
 and requested a private opportunity with thee, which thou also 
 refused, yet the next day consented to meet them at a time 
 and place of thy own fixing; but when assembled, a mixed 
 company being collected, the Elders could not in this manner 
 enter into a business which they considered of a nature not to 
 be investigated in any other way than in a select private 
 opportunity, they therefore considered that meeting a clear 
 indication of thy continuing to decline to meet the Elders, as 
 by them proposed. Under these circumstances it appearing 
 
28 
 
 that thou art not willing to hear and disprove the charges 
 brought against thee, we feel it a duty to declare, that we can- 
 not have religious unity with thy conduct, nor with the doc- 
 trines thou art charged with promulgating. 
 
 Sig?ied, 12th month, 19th, 1825. 
 
 Caleb Pierce. 
 Leonard Snowden, 
 Joseph Scattergood, 
 Samuel P. Griffitts, 
 T. Stewardson, 
 Edward Randolph, 
 Israel Maul, 
 Ellis Yarnall, 
 Richard Humphries, 
 Tliomas Wistar. 
 
 Ellas Hicks's Letter to the foregoing Ten Elders. 
 
 To Caleb Pierce and the other Friends, 
 
 Having been charged by you of unsoundness of 
 principle and doctrine, founded on reports spread among the 
 people in an unfriendly manner, and contrary to the order of 
 our discipline, by Joseph Whitehall, as stated in the letter from 
 you dated the 19th instant; and as these are charges not lite- 
 rally true, being founded on his own forced and improper con- 
 struction of my words, I deny them; and as I do not consi- 
 der myself amenable to him, or any other, for crimes laid to 
 my charge as being committed in the course of the sitting of 
 our last yearly meeting, as not any of my fellow members of 
 that meeting discovered or noticed any such things, which I 
 presume not to be the case, as not an individual has mentioned 
 any such thing to me, but contrary thereto, many of our va- 
 
24 
 
 luable Friends (who had heard some of these foul reports pro- 
 mulgated by an individual of our city) acknowledge the great 
 satisfaction they had with my services and exercises in the 
 course of that meeting, and were fully convinced, that all 
 those foul reports were false, and this view is fully confirmed 
 by a certificate granted me by the monthly and quarterly 
 meetings of which I am a member, in which they express 
 their full unity with me, and which meetings were held a con- 
 siderable time alter our yearly meeting, in the course of which 
 Joseph Whitehall has presumed to charge me with unsoundness, 
 contrary to the sense of the yearly, quarterly and monthly meet- 
 ings of which I am a member, and to whom only I hold myself 
 amenable for all conduct transacted within their limits. The 
 other charges against me made by Ezra Comfort, as expressed 
 in your letter, are in the general incorrect, as is proved by the 
 annexed certificate, and moreover as E. Comfort has depart- 
 ed from gospel order in not mentioning his uneasiness to me 
 wlien present with me, and when I could have appealed to 
 Friends of that meeting to have justified me, therefore I con- 
 sider E. Comfort to have acted disorderly and contrary to dis- 
 cipline; and these are the reasons that induced me to refuse a 
 compliance with your requisitions, as considering them arbi- 
 trary and contrary to the established order of our Society. 
 
 (Signed) 
 
 E. Hicks. 
 Philadelphia, 12 mo. 21, 1822. 
 
 Letter from Three Members of the Southern Quarterly 
 Meeting, concerning Elias Hicks. 
 
 We the undersigned being occasionally in the city of Phi- 
 ladelphia, wiien a letter was produced and handed us, signed 
 by ten of its citizens, Elders of the Society of Friends, and 
 directed to Elias Hicks; after perusing and deliberately con- 
 sidering the charges therein against him, for holding and 
 
25 
 
 propagating doctrines inconsistent with our religious, testimo- 
 nies, and more especially those said by Ezra Comfort and 
 Isaiah Bell, to be held forth at a meeting immediately suc- 
 ceeding the late Southerly Quarterly Meeting, and we being 
 members of the Southern quarter, and present at the said 
 meeting, we are free to state, for the satisfaction of the first- 
 mentioned Friends, and all others whom it may concern, that 
 we apprehend the charges exhibited by the two Friends named, 
 are without substantial foundation; and in order to give a 
 clear view T , we think it best and proper here to transcribe the 
 said charges exhibited, and our own understanding of the se- 
 veral, viz. " That Jesus Christ was the first man that intro- 
 duced the Gospel Dispensation, the Jews being under the out- 
 ward and ceremonial law or dispensation, it was necessary 
 there should be some outward miracles, as healing the outward 
 infirmities of the flesh, and raising the outward dead bodies, 
 in order to introduce the gospel dispensation ;" this in sub- 
 stance is correct. "That he had no more power given him than 
 man," this sentence is incorrect; and also, "That he had 
 nothing to do with the healing of the soul, for that belongs to 
 God only" is likewise incorrect; and the next sentence "That 
 Elisha also had the same power to raise the dead" should be 
 transposed thus to give Elias's expressions. " By the same 
 power it was that Elisha raised the dead" "That man being 
 obedient to the spirit of God in him could arrive at as great 
 or greater degree of righteousness than Jesus Christ" this is 
 incorrect, "That Jesus Christ thought it not robbery to be 
 equal with God", with annexing the other part of the paragraph 
 mentioned by the holy apostle would be correct. "Neither do 
 I think it robbery for man to be equal with God," is incorrect 
 "Then endeavouring to show that by attending to that stone 
 cut out of the mountain without hands or the seed in man, it 
 would make man equal with God" is incorrect; the sentence 
 for that stone in man should stand thus. " That this stone or 
 seed in man had all the attributes of the divine nature that 
 was in Christ and God." This statement and a few necessary 
 
 4 
 
26 
 
 remarks we make without comment, save only that we were 
 then of opinion and still are, that the sentiments and doctrines 
 held forth by our said friend Elias Hicks, are agreeable to 
 the opinions and doctrines held by George Fox and other 
 worthy friends of his time. 
 12 mo. 21, 1822. 
 
 (Signed) 
 
 Robert Moore, 
 Joseph Turner, 
 Joseph G. Boieland. 
 
 .2 Memorandum of circumstances which took place in Philadel- 
 phia, shortly after the arrival of Elias Ricks from the south- 
 ward, where he had been in the prosecution of a religious 
 visit. 
 
 On 7th day, the 7th of the 12th mo. 1822, Elias Hicks 
 arrived in Philadelphia, and on that evening he was waited 
 upon by Ellis Yarnal and Dr. S. P. Griffitts, two elders of 
 the city, who desired an interview with him on account of some 
 doctrine he, the said E. Hicks, was said to hold. At first Elias 
 denied their authority to question him, but upon their telling 
 him they came in love as brethren, he said he was willing to 
 answer them,* and after an interview of about fifty minutes, 
 they went away apparently well satisfied: but on the next day 
 (1st day the 8th) there was a meeting of the elders of the city, 
 as I was informed, or at least a majority of them, and a depu- 
 tation from that meeting waited on Elias on second day, and 
 requested him to meet the elders of the city on 4th day the 11th, 
 at the Arch street House, at 5 o'clock, Elias declined meeting 
 them, saying, that he did not acknowledge their authority to 
 call him before them; but afterwards at the request of Dr. Root- 
 Moore of Easton, Maryland, who thought it might be most sa- 
 tisfactory to Friends generally, Elias consented to meet them 
 at the Green street House, on 5th day the 12th inst. at 3 o'clock 
 P. M. accordingly Elias met them at the time and place ap* 
 
27 
 
 pointed, and expressed his willingness that some of his friends 
 should accompany him, which they did, and I was one of the 
 number. At this meeting there was Elias Hicks and his com- 
 panions. John Comly, Dr. Robert Moore of Easton, Dr. John 
 Moore, John Hunt an elder from Darby, Evan Davis from 
 Wilmington, and perhaps 12 or 15 of the members of Green 
 street Monthly Meeting. I believe all the elders of the city 
 were present except Jonathan Evans who was indisposed, and 
 John Townsend, senr. who declined meeting with them, and 
 Charles Stowe, who became uneasy in mind after he had start- 
 ed to go, and returned back. After sitting some time in silence, 
 Thomas Wistar got up and said that a serious concern had 
 arisen among the elders of the city, and they had requested a 
 select opportunity with Elias Hicks and his companion; but 
 instead of the opportunity desired, he thought it very extraor- 
 dinary that so many Friends should be present, who in the pre- 
 sent stage of the business had no concern in the case, and con- 
 cluded by observing, that if those Friends thought proper to 
 keep their seats, that they (the elders) had better withdrawn 
 Elias Hicks then rose and observed, that he thought it a very 
 extraordinary proceeding that they should summon him before 
 them, to answer or give an account of himself, in reply to fly- 
 ing reports against him, and not be willing to have those friends 
 present who were to be witnesses that those reports were false. 
 He then mentioned the circumstances of the first interview as 
 above stated, and that in reply to a charge that was reported 
 against him, he had told the Friends it was not trur; he then 
 stated he thought he had been cruelly treated since he came to 
 the city; that Friends had listened to reports, and judged him 
 upon those reports; he recapitulated the circumstances of a 
 Friend having attended the Southern Quarterly Meeting, who 
 had reported something as having been said by him which he 
 had told Friends was not true. After he sat down, a hint was 
 again given that the elders might as well withdraw it other 
 Friends chose to stay. Caleb Pierce said, Friends had better 
 keep to the one point, whether Elias would give them the pri- 
 
28 
 
 vate opportunity they desired — and after some lew remarks 
 transiently rnadf, Elias said, he was not free to meet them 
 alone. Thomas Wistar said, are we to understand this to be the 
 answer? Elias replied, Yes. Then, rejoined Thomas Wistar, 
 we are to understand if the opportunity desired is not grant- 
 ed that the charges are admitted? Elias said, No. His com- 
 panion immediately said, no charges have been made by you; 
 Elias said, here we are, ready to hear any charge you have 
 to bring in the presence of these Friends. 
 
 There was now some confusion, and evident irritation on 
 the part of some o? the elders, several of them rising to go 
 out; and while on his feet in the act of moving towards the 
 door Thomas Stewardson said, "the ministers are answerable 
 to the elders," in a tone of voice evincing some excitements 
 Elias mildly said, as he sat on his seat, I am answerable to 
 my Friends at home, I have their certificate, God makes mi- 
 nisters, but man elders; and some few more words I did not 
 distinctly hear owing to the noise. Edward Randolph, as he 
 rose and went out at this time, said, with some impatience, 
 " It is a very strange procedure indeed." The elders now all 
 left the house except Isaac Lloyd, a member of Pine street 
 Meeting, and Samuel Noble, a member of Green street: Isaac 
 Lloyd had, while all were together, expressed his disapproba- 
 tion of the whole proceeding, in thus calling Elias before the 
 elders, and said he did not understand what authority or 
 right they had to act thus. After the others retired there was 
 a short pause, when Elias got up and said, that if those Friends 
 who had just retired, were to have the whole rule and govern- 
 ment of ministers and others, and others were to be bound to 
 submit to them in all things, it was time for Friends to take 
 care of their rights, and not suffer themselves to be imposed 
 upon. This was done in a mild and calm tone of voice; there 
 was then an expression of great unity and sympathy with 
 Elias Hicks as a Gospel minister, and a desire also prevailed 
 that he might be encouraged in his exercises. Friends also were 
 
29 
 
 concerned that no resentment or hardness might be suffered 
 to get in towards those Friends who had retired. Abram 
 Lower thought it might be a satisfaction for Friends to hear, 
 what was said to be charged upon Elias Hicks, and to hear it 
 explained by Dr. Robert Moore of Easton, who was at the 
 Southern quarter, where it was said Elias had used some un- 
 sound expressions. Elias then said, that Ezra Comfort, who 
 attended the Southern quarter, had charged him with having 
 said that Jesus Christ was nothing but a mere man, and that 
 any other man, by attending to the light within, might attain 
 to equal if not greater perfection than he did! Br. Moore 
 then said that he attended said quarterly meeting, and that 
 Elias's services and gospel labours were very acceptable, and 
 that Friends had great unity with him both at that quarter and 
 also at Baltimore yearly meeting, and that he heard no such 
 expressions, and he did not believe they had been used by him. 
 After some time Elias said, that this friend Comfort appeared 
 to have a friendship and unity with him, and shewed nothing 
 either in word or action that implied any thing like disappro- 
 bation though he had opportunity, but that he came away from 
 them and reported a thing of him which he never said nor 
 thought, and repeated his opinion that he had been cruelly used 
 since he came to this city. After some further remarks by 
 Friends, a few minutes of silent sympathy was proposed before 
 separating, and there was a solemn covering attended this si- 
 lence, which seemed like pouring the oil upon Aaron's head, 
 which extended to the skirts of his garments, and I thought I 
 never had been in a meeting of any kind which seemed more 
 evidently owned by the Divine presence. Before a separation 
 took place, Elias Hicks observed, in a very feeling manner, 
 that he felt thankful in saying that he felt as much love for 
 those Friends who had left us as he ever had done, and that if 
 they had been actuated by any improper motives (which how- 
 ever he did not charge them with) his prayer for them was, 
 that they might be forgiven. 
 
30 
 
 Letter from Ten Elders of the Society called "Friends," to 
 Elias Hicks. 
 
 Philadelphia, 1 mo. 4, 1823. 
 To Elias Hicks. 
 
 On the perusal of thy letter of the 21st 
 of last month, it was not a little affecting to observe the same 
 disposition still prevalent that avoided a select meeting with 
 the Elders, which meeting consistently with the station we 
 are placed in and with the sense of duty impressive upon us, 
 we were engaged to propose and urge to thee as a means 
 wherein the cause of uneasiness might have been investigated 
 the Friends who exhibited the complaint fully examined, and 
 the whole business placed in a clear point of view. 
 
 On a subject of such importance the most explicit candour 
 and ingenuousness, with a readiness to hear and give com- 
 plete satisfaction ought ever to be maintained; this the Gospel 
 teaches, and the nature of the case imperiously demanded it. 
 As to the Certificate which accompanied thy letter, made se- 
 veral weeks after the circumstances occurred, it is in several 
 respects, not only vague and anlbiguous, but in others (though 
 in different terms) it corroborates the statement at first made. 
 When we take a view of the whole subject, the doctrines and 
 sentiments which have been promulgated by thee, though un- 
 der some caution while in this city; and the opinions which 
 thou expressed in an interview between Ezra Comfort and 
 thee, on the 19th ult. we are fully and sorrowfully confirmed 
 in the conclusion, tiiat thou holds and art disseminating prin- 
 ciples very different from those which are held and maintain- 
 ed by our religious Society. 
 
 As thou hast ou thy part, closed the door against the bro- 
 therly care and endeavours of the elders here for thy benefit, 
 and for the clearing our religious profession, this matter ap- 
 
31 
 
 pears of such serious magnitude, so interesting to the peace, 
 harmony, and well being of society, that we think it ought to 
 claim the weighty attention of thy Friends at home. 
 
 (Signed) 
 
 Ellis Yarnall, 
 Thomas Wistar, 
 Leonard Snowdon, 
 Joseph Scattergood, 
 Caleb Peirce, 
 Samuel P. Grijjitts, 
 Thomas Stewardson, 
 Edward Randolph, 
 Israel Maul. 
 
 Being present when the foregoing Letter was concluded on, 
 I unite with the concern and care of my brethren the Elders of 
 this city, that our religious Society might not be under the im- 
 putation of holding doctrines which do not accord with the tes- 
 timony of the Holy Scriptures. 
 
 Jonathan Evans. 
 
 Letter from Twenty-two Members of the Southern Quarterly 
 Meeting, concerning Ellas Hicks. 
 
 We the subscribers, being informed that certain reports have 
 been circulated by Ezra Comfort and Isaiah Bell, that Elias 
 Hicks had propagated unsound doctrine, at our general meeting 
 on the day succeeding our quarterly meeting in the 11th month 
 last, and a Certificate signed by Robert Moore, Joseph Turner, 
 and Joseph G. Roland, being read, contradicting said reports, 
 the subject has claimed our weighty and deliberate attention, 
 and it is our united judgment, that the Doctrines preached by 
 our said Friend on the day alluded to, were the Truths of the 
 Gospel; and that his labours of love amongst us at our particular 
 
32 
 
 meetings, as well as at our said quarterly meeting, were united 
 with by all our members, for aught that appears. 
 
 And we believe that the Certificate signed by the three Friends 
 above named, is in substance a correct statement of facts. 
 
 Misha Dawson, 
 William Dolby, 
 Walter Mifflin, 
 Daniel Bowers, 
 William Lcvick, 
 Elias Janell, 
 Jacob Pennington, 
 Jonathan Twibond, 
 Henry Swiggitt, 
 Michael Offley, 
 James Brown, 
 
 Little Creek, 2 mo. 26th, 1823. 
 
 George Messeck, 
 William W.Moore, 
 John CougiU, 
 Samuel Price, 
 Robert Kemp, 
 John Turner, 
 Hartfeld Wright, 
 David Wilson, 
 Michael Lowber, 
 Jacob Liventon, , 
 John Cowgill, junr. 
 
 I hereby Certify, that I was at the Southern Quarterly Meet- 
 ing in the 11th month last, but owing to indisposition, I did not 
 attend the general meeting on the day succeeding, and having 
 been present at several meetings with Elias Hicks, as well as 
 at the Quarterly Meeting aforesaid, I can testify my entire unity 
 with the doctrines I have heard him deliver. 
 
 Anthony Whitely. 
 
33 
 
 The fallowing Communication appeared in several Gazettes 
 of this City. 
 
 Arrived in this city on the 7th instant, Elias Hicks, a dis- 
 tinguished Minister of the Gospel, the Benign Doctrines of 
 which he as a faithful Embassador, has for many years past prac- 
 tically endeavoured (both by precept and example) to promul- 
 gate in its primeval beauty and simplicity, without money and 
 without price. Those who are Friends to plain truth, and Evan- 
 gelical preaching, that have heretofore been edified and comfort- 
 ed under his ministry, will doubtless be pleased to learn of his 
 arrival, and avail themselves of the present opportunity of at- 
 tending such appointments as he, under the direction of Divine 
 influence, may see proper to make in this tour of Gospel Love$ 
 to the inhabitants of this city and its vicinity. 
 
 d CITIZEN. 
 
 Philadelphia, Dec. 9th, 1822. 
 
 Reception of P. H. wt Philadelphia, the city of Penn* 
 
 For some time past it has been understood, that P. H. of In- 
 diana, widow of a son of that valuable Friend Nathan Hunt, of 
 North Carolina, was expected to pay a visit to this city in a 
 religious capacity. Some Friends having previously learned that 
 she entertained sentiments in many respects congenial with those 
 of our worthy friend Elias Hicks, were inclined to prevent her 
 from coming, and it is confidently said, took steps accordingly; 
 with intimations thus given, it is believed, she would willingly 
 have complied, had she consulted only her own natural inclina- 
 tion, but an impression was fixed, deeply fixed in her mind, 
 that as her intended visit was of the Lord's requiring, however 
 repugnant it might be to the feelings of nature; she was enjoined 
 to obey — accordingly her first public appearance was on a first- 
 day morning at Pine Street Meeting, of the state of which it 
 was crearly seen that she was favoured with a true sense, when 
 
84 
 
 she was lead to speak of strife, and contention as being inimical 
 to the true Spirit of the Christian Religion, which could not, 
 (she said) exist where there was such a state of mind. Speaking 
 of the Star in the East, (she said) " What was this Star? I fear 
 not to say it was Reason; and understand me my friends, I do 
 not believe that attention to reason alone in man, would any 
 more lead to God, than that star which appeared to those wise 
 men, would have lead them to God." As nearly as can be recol- 
 lected, these were the words spoken. As soon as this sensible 
 and interesting female had sat down, a young man, by far the 
 youngest in the Minister's Gallery, William Evans by name, 
 arose, and with a confidence of manner and tone, evincing an 
 uncharitable and prejudging frame of mind, spoke as follows: 
 " These are not the doctrines of our religious Society, we never 
 professed to the world that reason leads to Christ." The meet- 
 ing was astonished at the forwardness of this young man, and 
 the more so, because he seemed by implication, to construe the 
 words that were uttered, into a sense that the words themselves 
 would not bear; the Friend did not say that Reason alone would 
 lead to Christ, as the forward young man would seem to inti- 
 mate, but her meaning evidently was, that reason combined with 
 revelation, as in the figure of the star in the East, would direct 
 us; she also disclaimed any meaning, that would raise Reason 
 above Revelation. To return to the narrative, as soon as the 
 indecorous intruder had done speakings the female, without 
 taking the least notice of his unfeeling attack, kneeled in sup- 
 plication; the meeting spontaneously arose j with the exception 
 of this self-important young man, his father Jonathan Evans, 
 (an elder), and one or two others, not being able further to re- 
 sist, after a short hesitation arose, and joined apparently in sup- 
 plication, in which the dark veil which now appeared to cover 
 some minds, was petitioned to be rent asunder, and the meeting 
 then broke up in a state of agitation difficult to describe; such 
 was the reception of a virtuous female stranger, travelling on 
 God's errand to Philadelphia, the city of brotherly love. I have 
 stated the occurrence with as much accuracy as my recollection 
 ptrmits, and if I am under any misapprehension, numbers can 
 "correct me: all X can say is, that I have endeavoured to keep 
 
45 
 
 within the strict bounds of Truth. It may be right, however, la 
 add, that the young man, who was the sorrowful cause of so 
 much agitation, professes to be sensible, in part, of his indeco- 
 rous behaviour, for the manner in which he spoke, but not for 
 the matter, and it is thought by many that not only the manner, 
 but the matter needs an apology, and that in as public way as 
 the indecorum was committed, but that he should also farther 
 apologize, for having broke the solemnity of the meeting in a 
 way contrary to the good order of Friends — but as he still per- 
 sists in dividing his offence into justifiable and unjustifiable 
 parts, it is evident his compunction of mind does not lead t* 
 abasement and contrition of Spirit. 
 
 Zmo. 19^,1823. 
 
 Philadelphia, 2 mo. 20, 1823. 
 
 Part of a Discourse delivered by P. Hunt, at Green Street 
 Meeting, 
 
 I left my home and came to see you with nothing in my hand 
 but a staff of love. It is my support — it is my shield. And tnis I 
 have to declare unto the inhabitants of the earth, and I have 
 had to declare in every part of the earth where I have been, 
 « That there is no other guide to Heaven but the light of Christ 
 within." And this all may clearly see that will attend to the 
 light of reason; for it is that part of man that is susceptible of 
 light, and by this light operating on the mental faculty which I 
 term reason, that which raises the man above the brute, we are 
 enabled to see and come unto the light of Christ within the hope 
 of glory. It shows us that he is the way, the truth, and the life: 
 and this gentle monitor it is, that is to guide us to Heaven. 
 Now beloved, do I say reason is the light that leads to heaven? 
 No. I put no more dependence on reason than is due; for reason 
 alone cannot guide a man in the way that is right. He undoubt- 
 edly was endued with reason, for a man that is void of reason 
 cannot know Christ, neither will he be led by his light within, 
 
3G 
 
 fur he disregards it. His mind is not capable of earning to it? 
 therefore he cannot dwell in the light without reason. Here* 
 beloveds, as we attend unto the monitor in the breast* the light 
 of Christ, we are led unto God the fountain of light, we come 
 to the knowledge of ourselves; it unfolds to the view of man 
 what he really is; and there is nothing else but this that can 
 guide a man to peace but that which has power to open to the 
 view of his mind what he really is. For until a man do see and 
 know himself* he cannot come to the knowledge of God. Where 
 is there any other power that can guide man into the depth of 
 nature but this eternal Word. For by diving into the depth of 
 nature, we behold nature's God. Him we see in all his works. 
 We behold him above all, and filling all. And this light of Christ 
 within, is the Lion of the tribe of Judah that is prepared to open 
 the book and loose the seven seals. 
 
FROM THE 
 
 WRITINGS OF PRIMITIVE FRIENDS. 
 
 CONCERNING 
 
 WMM WTT2MHWS 
 
 OF 
 
 OUR LORD AND SAVIOUR 
 
 JESUS CHRIST. 
 
 Published by direction of the Meeting for Sufferings held 
 in Philadelphia. 
 
 SOLOMON W. COARAD, PRINTER. 
 1823. 
 
 RE-PRINTED FOR THE COMPILER. 
 
 1824. 
 
PRELIMINARY REMARKS. 
 
 The following rare product of human invention, was ge- 
 nerated at a Select Council, commonly called a " Meeting 
 for Suffering," which speaking in the vernacular tongue, I 
 call the Standing Committee of the Yearly Meeting, and I 
 am fixed in the unshaken belief, that their secret Cabinet and 
 Councils are oft polluted with the spirit of error, which caus- 
 es them to stray in vision, and err in judgment, and this en- 
 genders bigotry, superstition, and ecclesiastical tyranny, and 
 this has brought forth many noxious plants that will not bud, 
 blossom and thrive among the trees of Gospel liberty in this 
 American soil- —hence arose this newfangled triangular Creed; 
 which no doubt, was introduced as a manade to bind down 
 the liberal minded, and stop the current of free investigation, 
 which that bold, independant and faithful servant of the 
 Lord, Elias Hicks, has been an instrument in promoting 
 among us, particularly the juvenile part of society, who have 
 been more generally induced to search the Sacred Volume, 
 and the writings of their forefathers, than ever was before 
 known in the Society called FRIENDS — and this excite- 
 ment to free enquiry has jostled the lees of that old leaven, 
 which the Son of God cautioned his Disciples to beware of, 
 which must be purged out, before the pure seed of the King- 
 dom will take root and flourish in the hearts of the children 
 of men. O ! that this fermentation may purge out the old 
 leaven of the Scribes and Pharisees, and cause the vitality of 
 pure and undefiled religion to circulate, like the illustrious 
 blood through the lift ventricle of the heart, which circu- 
 lates through the whole body and gives vitality. The follow- 
 ing singular Creed was rejected in the yearly meeting, by 
 911 overwhelming majority of its members, and we are at no 
 
loss to account for the noble decision, when we consider the 
 independence that has always characterized the Society, and 
 \ trust it has taught many a useful lesson, to those rigid Sec- 
 tarians, who were looking up to these man-made Elders, as a 
 superior race of beings, guided by the spirit of truth in all their 
 movements; but alas, will any rational being presume to 9ay, 
 these men were dictated by the unerring spirit of truth, when 
 they were endeavoring to frame a Creed that would have dis- 
 graced the days of the flight of Mahomet, much more the 
 19th century in which we live? — Marvel not then that this 
 stretch of power was curtailed, and the fetters broken before 
 they were firmly ri vetted — -May this human effort stimulate 
 us to redoubled vigilance in guarding our Religious rights, pri- 
 zing our privileges, and appreciating the manifold blessings 
 that are bountifully strewed upon us by an Overruling Su- 
 preme Intelligence. 
 
 N. B. This Pamphlet was honorably rejected by the An- 
 nual Assembly, and ordered not to be published, still it was 
 not expunged from the minutes of said meeting, and some 
 orthodox ones entertain a belief that it will one day come 
 forth and be sanctioned by the yearly meeting of Philadel- 
 phia, but I must beg leave to differ from them in opinion. — 
 It may possibly meet the approbation of some of the loyal or- 
 thodox tribes on the other side the Mantic, as I am credibly 
 informed a number of printed copies have been transported 
 across the ocean — however, time will demonstrate all things, 
 and bring all hidden works of darkness to light— Even so. 
 
 Philadelphia, 4th mo, 14th, 1824. 
 
EXTRACTS 
 
 CONCERNING 
 OF OUR 
 
 LORD AND SAVIOUR JESUS CHRIST. 
 
 At a Meeting for Sufferings, held in Philadelphia, tjie \7tli of 
 the First month, 1823. 
 
 An Essay containing a few brief extracts from the writings of our primitive 
 Friends on several of the doctrines of the Chrstian Religion, which hare 
 been always held, and are mos_t surely believed by ns, being produced and 
 read ; on solid consideration, they appeared so likely to be productive of 
 benefit, if a publication thereof was made, and spread among our members 
 generally, that the committee appointed on the printing and distribution of 
 religious books, are directed to have a sufficient number of them struck off, 
 and distributed accordingly ; being as follows : 
 
 WE have always believed that the Holy Scriptures were 
 -written by divine inspiration, that they are able to make wise 
 unto salvation, through the faith which is in Christ Jesus ; 
 for, as holy men of God spake as they were moved by the 
 Holy Ghost, they are therefore profitable for doctrine, for re- 
 proof, for correction, for instruction in righteousness, that the 
 man of God may be perfect, thoroughly furnished unto all 
 good works. But they are not, or cannot be subjected to 
 the fallen corrupt reason of man. We have always asserted 
 our willingness that all our doctrines be tried by them ; and 
 admit it as a positive maxim, that whatsoever any ? do (pretend- 
 ing to the spirit) which is contrary to the scriptures, be ac* 
 counted and judged a delusion of the Devil. 
 
 We receive and believe in the testimony of the Scriptures, 
 simply as it stands in the text " There are three that bear 
 
41 
 
 record in Heaven, the Father the Word and the Holy Ghost, 
 and these three are one." 
 
 We believe in the only wise, omnipotent and everlasting 
 God ; the Creator of all things sn 'Heaven and earth, and the 
 preserver of all that he hath made, who is God over all, bless- 
 ed forever. 
 
 The infinite and most wise God, who is the foundation, 
 root and spring of all operations, 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. 
 
 Jesus Christ is the beloved and only begotten Son of God, 
 who, in the fulness of time, through the Hoi} Ghost, was con- 
 ceived and born of the Virgin Mary — in him we have re- 
 demption through his blood, even the forgiveness of sins. We 
 believe that he was made a sacrifice for sin, who knew no 
 sin ; that he was crucified for us in the flesh, was buried and 
 rose again the third day by the power of his Father for our 
 justification, ascended up into Heaven and now sitteth at the 
 right hand of God. 
 
 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 gain unto him but 
 in and by the Son, according to his own blessed declaration, 
 " No man knoweth the Father but the Son, and he to whom 
 the Son will reveal him." Again " I am the way the truth 
 and the life, no man cometh unto the Father but by me." 
 Hence he is the only mediator between God nd man, for 
 having been with God from all eternit' 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. 
 
 We acknowledge that of ourselves we are not able to do any 
 6 
 
42 
 
 thing that is good; neither can we procure resmission of ins 
 or justification by any act of our own ; but acknowledge all 
 to be of and from his love which is the original and fundamen- 
 tal cause of our acceptance, " For God so loved the world, 
 that he gave his only begotton Son, that whosoever believeth 
 in him should not perish, but have everlasting life." 
 
 We firmly believe it was necessary that Christ should come, 
 that by his death end sufferings, he might offer up himself a 
 sacrifice tc God for our sins, who his i.wn self bare our sins in 
 his own body on the tree; so we believe, that the remission 
 of sins which any partake of, is only in and by virtue of that 
 most satisfactory sacrifice, and no otherwise; for it is by the 
 obedience of that one, that the free gift is come upon all to 
 justification. Thus Christ by his death and sufferings, hath 
 recconciled us to God, even while we are enemies; that is, he 
 offers reconciliation to us; and we are thereby put into a ca- 
 pacity of being reconciled. God is willing to be reconciled 
 unto us and ready to remit the sins that are past, if we repent. 
 
 Jesus Christ is the intercessor and advocate with the Fa- 
 ther in Heaven, appearing in the presence of God for us, be- 
 ing touched with a feeling of our infirmities, sufferings and 
 sorrows; and also by his spirit in our hearts, he maketh inter- 
 cession according to the will of God, crying abba Father. 
 He tasted death for every man, shed his blood for all men, 
 and is the pro, iti tion for our sins; and not for ours only, but 
 also for the sins of the whole world. He alone is our Re- 
 deemer and Saviour, the Captain of our salvation, the promis- 
 ed seed, who bruises the serpent's head; the Alpha and Ome- 
 ga, the first and theiast. 
 
 He is our wisdom, righteousness, justification and redemp- 
 tion; neither is there salvation in any other; for there is no 
 other name under Heaven, given among men, whereby we 
 may be saved. 
 
 As he ascended far above all Heavens, that he might fill 
 
all things, his fulness cannot be comprehended or contained 
 in any finite creature, but in some measure known and ex- 
 perienced in us, as we are prepared to receive the same; as 
 of his fulness we have received, grace for grace. lie is both 
 the word of faith and a quickening Spirit in us, whereby he is 
 the immediate cause, author, object and strength of our liv- 
 ing faith in his name and power, and of the work of our Sal- 
 vation from sin and bondage of corruption. 
 
 The Son of God cannot be divided from the least or lowest 
 appearance of his own divine light or life in us, no more than 
 the Sun from its own light, nor is the suffering of his light 
 within> set up or mentioned in opposition to him, or to his ful- 
 ness considered as in himself or without us; nor can any mea- 
 sure or degree of light received from Christ, be properly call- 
 ed the fullness of Christ, or Ch ist as in fullness, nor exclude 
 him from being our complete Saviour. And where the least de- 
 gree or measure of this light and life of Christ within, is sin- 
 cerely waited in, followed and obeyed, t ere is a blessed in- 
 crease of light and grace known and felt ; as the path of the 
 just, it shines more and mor« until the perfect dav , and 
 thereby a growing in grace, and in the knowledge of God, 
 and of our Lord and Saviour Jesus Christ, hath been and is 
 truly experienced. 
 
 Whereof we say, that whatever Christ then did, both liv- 
 ing and dying, was of great bent fit to the salvation of all that 
 have believed, and now do, a<d that hereafter shall believe in 
 him unto justification and acceptance with God : but the way 
 to come to that faith, is to receive and obey the manifestation 
 of his divine Light and grace in the conscience, which leads 
 men to believe, and not to disows or undervalue Christ, as 
 the common sacrifice and mediator. For we do affirm, that 
 to follow this holy light in the conscience, and to turn our 
 minds and bring all our deeds ad thoughts to it, is the rea- 
 diest, nay the only right way, to have true, living, and sancti- 
 fying faith in Christ, as he appeared in the flesh ; and to dis- 
 
eern the Lord's body, coming, and sufferings aright, and to re* 
 ceive any real benefit by him as our only sacrifice and mediator, 
 according to the beloved disciple's emphatical testimony, "If 
 we walk in the light, as he (God) is in the light, we have fellow- 
 ship one with another, and the blood of Jesus Christ his son 
 cleanseth us from all sin " 
 
 By the propitiatory sacrifice of Christ without us, we, truly 
 repenting and believing, are, through the mercy of God, justifi- 
 ed from the imputation 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. 
 
 Signed on behalf of the Meeting, 
 
 Jonathan Evans, Clerk. 
 
 DOCTRINE OF PRIMITIVE QUAKERISM. 
 
 All the primitive writings on the Doctrine of the Gospel, 
 which were wrote by Fox, Barclay, and Penn, and other wor- 
 thies of their day, go to establish that there is but one God, the 
 sole Creator. Former. Supporter and Governor of the Universe, 
 the only Supreme object of religious worship, and adoration; 
 and there is one mediator between God and men, the man Christ 
 Jesus, who gave himself a ransom for all, to be testified in due 
 time; who was approved of God, by miracles, signs, and won- 
 ders; that he was put to death by wicked hands, yet declared to 
 be the Son of God, with power according to the Spirit of Holi- 
 ness, by the Resurrection of the Dead. That he was the Son and 
 sent of God, the only begotten of the Father and the true Mes- 
 siah, the following texts of Scripture corroborate, Mark 12th 
 chapter, 28th to the 34th verse. — Acts 17th chap. 22d to Slst 
 verse. — 1st Cor. 8th chap. 5th and 6th verses. — 1st Tim. 2d chap. 
 1st and 5th verses. — 2d Tim. 1st chapter, 1st, 2d, 7th and 10th 
 verses. — I have searched the Scriptures, and the writings of 
 Primitive Friends, and I eannot find that they any where speak 
 
45 
 
 of Christ's Eternal Divinity and Omnipotence. — Query, has the 
 Society of Quakers, (so called,) changed its principles, or is it 
 become less tolerant, than formerly? (perhaps both.) Since an 
 open profession of the primitive Doctrines, as held forth by our 
 ancient forefathers, now incurs censure and even disownment, 
 both in England and America. I do not learn that any of the 
 ancient Friends held to the Athanasian Creed, i. e. Three Co- 
 equal and Co-eternal Gods — Father, Son, and Holy Ghost; hence 
 I cannot learn how an Athanasian Creed could be extracted 
 from the writings of Primitive Friends. 
 
 Letter to an Elder, % a Juvenile Member. 
 
 I have no desire to spy out the nakedness of the land, 
 nor to dig up the iniquities of the people. My feelings are 
 such as would rather retire from the view that is given me, 
 adopting the language of Simeon— -" Now lettest thou thy 
 servant depart in peace, for mine eyes hath seen thy salva- 
 tion." My spirit has been carried, as in the Lord's day, to 
 see and to feel the highest degree of iniquity, and most se- 
 cret abominations, that the seven-headed beast has yet brought 
 upon the land; the mystery of Spiritual Babylon, clothed in 
 scarlet, of high profession, the beast that ascendeth out of 
 the bottomless pit, that was not and yet is. This mystery of 
 Babylon, with many of her abominations, has been searched 
 out, and detected in many of her forms and appearances, by 
 different reformers, glorious sons of the morning, who have 
 stood as lights in the world, and who, though dead, yet liv- 
 ingly speak, and prove, that in the darkest ages, « God hath 
 not left himself without a witness" of his life-giving power; 
 without a valiant to wield the sword of his spirit against the 
 desolating effects of spiritual wickedness in high places, a 
 putting on the form of godliness with all secret unrighteous- 
 ness. And these have endeavoured, as faithful servants, to 
 lay the foundation of a city, wherein she, Mystery Babylon* 
 should not find her out an habitation. They have walled \i 
 
If) 
 
 about, and set watchmen thereon to prevent heA entrance. 
 But while they have been looking at her abroad, and endea- 
 vouring to secure themselves against her from without, she 
 hath risen up in the midst of them, entered the sanctuary, 
 seated herself in the highest places, taken the holy things 
 from the altar, and filled therewith the golden cup she holds 
 in her hand, of which she maketh them drunk, while they 
 think they dwell in safety. She takes the richest vestments 
 from the treasury to clothe herself with, and the jewels of 
 God for her most excellent ornaments. She puts the crown of 
 religious sanction upon Her head, and sits as queen in high 
 profession: and as she speaks the language of the church, 
 she sits in all hcv former power and authority, and is not 
 once suspected. 
 
 There is much building upon the excellency of our princi- 
 ples, our order and peculiar favours as a society. We hold 
 forth our principles as a light to the nations, as having been 
 favoured of God with a more extensive display of his will in 
 the spirituality with which they are fraught. But how have I 
 been made to feel and see that very same alienation, supersti- 
 tion, and hardness of heart, which we see in the formal pro- 
 fessors of those many societies over which we claim pre-emi- 
 nence. And I believe I may say, that the mystery of iniquity 
 was never more subtle in Popes, Bishops, or Priests, than in 
 some of the high professors of spirituality among us; nor 
 more hard, by reason of the purity of their profession, to dig 
 out. We have orders and degrees in the advancement of our 
 members; and the same spirit, the same prudence and human 
 calculation have crept into the appointment, support, and go- 
 vernment of tiiese, as are to be found in the government of 
 Popish and Protestant Churches; against which our forefa- 
 thers had to declaim, as idolatry, mockery, tyranny, and op- 
 pression. The same authority, human prudence, and calcula- 
 tion are exercised with us, to support the spirituality of our 
 principles, or the Truth as we call it, as are exercised with 
 
17 
 
 others to support the systems and ordinances. We would not 
 be found contending for ceremonies; our principles will not 
 allow of that; but we take precautions, we have appointments 
 for certain services (which have dwindled into mere human 
 appointments) to promote our principles and order, under 
 the character of « Truth;" to repel all invasions and waylay 
 all encroachments, that the church may be preserved without 
 spot or blemish before God. 
 
 So much care must be extended and labour bestowed, or 
 the beautiful outside will be laid waste, and its corruptions, 
 exposed to the view of others, to the dishonour of our Socie- 
 ty, or what we call the " Truth." Here creeps in great de- 
 ception, under the specious pretext of care and concern for 
 the truth. What is more subtle, what is harder to reach than 
 this legal, this superstitious, this false exercise for the truth; 
 this holding the truth in unrighteousness? Our Society has 
 established rules and precepts for Church government, con- 
 duct, example, and conversation, more enlghtened, and nearer 
 what would be the fruits of Christ's spirit, were that in do- 
 minion, than any society whatever: and herein is our greater 
 danger of deception, and of the intrigues of satan in his va- 
 rious transformations. The laws are strict, appointments 
 must be made for such and such services; and then follows 
 the injunction of their being performed in the authority of 
 Truth. But our discipline makes no exemption for the want 
 of that authority. 
 
 Now we believe (in the light that is given us) that many 
 who go forth in the service, and by the appointment of the 
 Church, have not the same authority and power in the truth, 
 as was witnessed by our forefathers, the founders of our dis- 
 cipline; and which they expected would be preserved as an 
 unction, a putter forth, leader, and director, through future 
 generations. But unhappily, in common with other sects, we 
 have dwindled. We have, in great measure, left our first love, 
 this holy unction of spirit, which was so manifest in the be. 
 
IS 
 
 ginning; and have slidden imperceptibly from the power into 
 the lifeless form; which, as a form, will do no more for us, 
 and is no better to us, than that of other sects is to them. And 
 a sufficiency of this life and power, to give a zest and spring 
 of action to all our movements in the Church, and to support 
 that testimony which is so expressly enjoined in the letter of 
 our law, being wanting, in a greater or less degree, every 
 where among us, recourse must be had to human strength, 
 or the walls of the letter will fall, and our corruptions be ex- 
 posed to the view of the heathen; so that they might exult- 
 ingly say, « Where is your God?" 
 
 But unwilling that this should be the case, that our reproach 
 should come upon us,* and with a high veneration for George 
 Fox and others of his day, as favoured with the revelation of 
 the Father, and for the many sufferings which they under- 
 went, to procure our privileges and establish the peaceable 
 government of our principles, as a separate people; and per- 
 haps seeing, as on « Mount Pisgah," the excellency of the 
 principle, as experimental, and the beauty of the outward 
 order; we want that it should be supported, that such a light 
 should not be totally extinguished. We cannot bear the idea, 
 that this temple, which was so many years in building, and 
 composed of such excellent materials, should be suffered to 
 fall to the ground, for want of repairs. And thus we set our- 
 selves to work, as enjoined by the letter of the law, to repair 
 its waste places, and supply its vacancies. And not waiting 
 for the first principle of action, (the light and power of truth) 
 to rise over all in ourselves, and to go before us as a devour- 
 ing fire; we fix upon the outward support of the testimony, 
 which was given forth in that spirit and power. And though 
 we may he sincere, according to our measure of light, yet in 
 our hands, this testimony, however excellent in itself, becomes 
 a dead letter, which only killeth. There is no life, there is no 
 spirit in it; and it can produce nothing but that which is of 
 its own nature, a spurious offspring, miserable darkness, 
 
49 . 
 
 death and corruption; even thick darkness to be felt by the 
 true seed. And thus have we become, with all the light and 
 superior favours we assume, an abomination unto God, a 
 stinking savour before him. 
 
 We take the same words into our mouths, which were 
 given with power in the beginning. We hold forth the same 
 things, make the same profession of being governed by the 
 « Light within," of the operation of God as a spirit upon the 
 soul, of spiritual baptism, sanctifieation, and redemption; but 
 know them not livingly wrought and brought forth; though 
 we may experience something, that we try to clothe with that 
 name, of which we have made an image; and when we feel 
 the burthens and troubles of our own earthly nature, we call 
 it spiritual baptism; we feel weak and poor, as not having 
 access to the springs of life; we feel the frailty of human na- 
 ture, and call it humility, wherein there is no true self-abase- 
 ment before God. We feel emptiness and want; and instead 
 of letting those feelings go on to do their work, to lead us to 
 and sink us into God, as the great all in all* we sit down un- 
 der them, giving them the name of that poverty of spirit of 
 which is the Kingdom of Heaven. We have mournful feel- 
 ings; we experience a kind of melancholy, which is the effect 
 of the absence of the vivifying power of Grace; feeling the 
 perishing state of earthly comforts, and not knowing the re- 
 surrection of that life which is above and beyond them; and 
 here we rest again, as entitled to the promise of Christ to 
 those that mourn, of being « comforted," perhaps in another 
 w r orld if not in this. We mourn that the law and the testimony 
 are not better supported, and here we think ourselves tiie true 
 " mourners in Zion." We now and then feel a glance of the 
 beams of light and the sunshine of love upon us; and we lay 
 hold of this as an evidence of Divine approbation and of the 
 acceptance of our states; and thus we lose its use in the de- 
 signs of God, as a means to draw us from ourselves, from our 
 
 7 
 
50 
 
 dark states into himself, that we may travel from the mere 
 profession, into the fulness of that life and light of which lie 
 dispenses this ray. 
 
 These feelings, which we call religious exercises, and which 
 are, in the beginning, the effect of the light discovering to us 
 the darkness of our states, would, if rightly improved, lead 
 us out of them, into God, the resurrection, power and life. 
 But as wc sit down under them, giving them these excellent 
 names, we build upon a sandy foundation, which though it 
 has Christ in profession, and the revelation of the Father, 
 must and will be shaken by God, when he arises in his power, 
 " to shake not only the earth but the heavens also;" these 
 false heavens of theory, upon which the visible Churches are 
 so much building. 
 
 The highest and last mystery of iniquity has gotten her 
 place in the chief seats of the assemblies amongst us, in a 
 more refined and subtle working, than has ever before ap- 
 peared in Christendom; as being deeper rooted and more hid- 
 den, from the view of reformation-light; I mean that light 
 that has been committed to our understandings by the many 
 reformations, from Papacy down to our society; consisting, 
 as to us, in a mere change of views, which finds and leaves 
 ns in the same darkness that they were in. Thus when she 
 is discovered in one form of religion, she passes into another, 
 as that becomes established in a body capacity; whereby a 
 power and dominion are the same, though she changes her 
 name and appearance. 
 
 This mystery of iniquity has become so exceedingly craf- 
 ty, has attained to such a refined height of dissimulation, in 
 its presentations to the soul, that it deceives and builds op 
 those in whom it dwells, in such a manner, that it is almost 
 impossible to make them sensible of their states. There are 
 none so hard to reach by the power, though high in belief 
 and profession of the power; none in whom the power is so 
 likely to be rejected, if it come not according to their ideas£ 
 
5J 
 
 while they think themselves deeply exercised and concerned 
 for the truth and its prosperity. And by bl« nding this spuri- 
 ous exercise with a sanctity, a solemnity, that teels so much 
 for the state of the church and the honour of truth, it has 
 great power to deceive itself and others; win re!»y it produces 
 a numerous offspring, a progeny that cannot be numbered. 
 
 The operation of the spirit of truth, as renovating and re- 
 deeming from the spirit and temper of the world, and lead- 
 ing out of all forms, types, shadows, and ceremonies, is their 
 great « Diana." You cannot reach them nor raise one spark 
 of life, in speaking of all the excellent things contained in 
 our principles. They will own them to be just, *nd own you 
 in them. They are agreeable to the orthodoxy of the Fa- 
 thers, and it is what they have long believed in, and agreea- 
 ble to what they have experienced. Here there is no reaching 
 them. All is Unity; all goes on well; there are no schisms or 
 difficulties among us, all in that respect is answered clear. 
 But if one should speak of any thing a little different; if he 
 should vary in particular points, or carry any thing a little 
 beyond what has been received through the Fathers as " the 
 truth, the whole truth, and nothing but the truth,** however 
 in the life and power, they are touched in a tender point; the 
 great Diana of our profession is struck at; encroachments 
 are made upon its dominions, and it is likely to be lowered 
 in estimation, after so much pains, which we, as well as our 
 forefathers, have taken to exalt it. Care must be taken to se- 
 cure it from harm, and to prevent all violation of its sacred 
 prerogative. The letter of the law is resorted to in this for 
 direction; and what is the result? « We have a law, and by 
 our law he ought to die." 
 
 But much being expressed in the Discipline against a hasty 
 manner of acting, exhorting to dwell low in meekness, pa- 
 tience and forbearance, waiting for the pure feeling, in all 
 these things ; that which would naturally come out in a hasty 
 manner of acting> is turned by the letter of the law and its 
 
52 
 
 received expositions, into the more secret workings of the 
 will, which produces a wonderful exercise in the church, and 
 all in that which is seeking to save its own life : an exercise 
 which we can create ourselves, and which is in reality and 
 essence, only the effect of the will being disturbed in its own 
 righteousness, traditions and religious Babel-building; of 
 one passion warring against another, and trying to subdue 
 another. It is oppressed and bowed down like a bulrush; 
 and thinks itself under the true exercise, as it knows no other. 
 Here this working will, which has gotten into the Church, 
 though it puts on the most precious jewels of God for its or- 
 naments, lives in its greatest strength and alienation from 
 God. 
 
 People in every society may think they are doing right, 
 in attempting to secure and propagate their own peculiar 
 tenets, forms and ordinances, against all infringements. But 
 this is the nature of false zeal and self-will when they get 
 into religion. Tiiese would see where they stood, if they 
 could not place the sanction of duty upon their movements. 
 
 We think that our society will bear no comparison with 
 others; for that they, in their church government, support 
 errors, while we support the <* Truth; 99 and that our manner 
 is so far superior to theirs, so much more enlightened and 
 spiritual, that it precludes the same room for superstition and 
 formality, which we see in others, in their adherence to and 
 support of ordinances. But in this very place, in which su- 
 perstition and formality seem to be shut out, they come in 
 and live in greater subtlety. We may reason against the use 
 of reason and not perceive we have one particle of its nature 
 in us: So we may hold up a testimony against superstition, 
 ceremony and imposed duties, in the very same spirit, in 
 which they are performed and supported. 
 
 We may hold up the spirituality of our principles, and the 
 renovating power of truth in the heart, in the same idolatrous 
 and self-righteous spirit, which would make others reject and 
 
53 
 
 condemn them; persons whom we should consider deistical 
 and profane. 
 
 We are enamoured with the beauty and excellency of the 
 many virtues, recommended amongst us. We say, "What 
 people are like this people, what laws and statutes like ours?" 
 and seeing this beauty and order, we wish to be conformed 
 thereunto; and not getting down in spirit, to dwell with God 
 alone, leaving every thing else; we want to procure unto our- 
 selves these virtues; and so we go to work, endeavouring to 
 conform ourselves to every identical rule and regulation, of 
 one of the finest buildings that ever was erected; having 
 Christ's spirit, in profession, for its basis, the authority of 
 God for its foundation, through the revelation of his will to 
 the instrumental founders, George Fox and others of his day: 
 Like the Jewish Temple worshippers, who had for their 
 foundation stone, "that God built the Temple, through the 
 instrumentality of his servant Solomon, to worship him in, ,r 
 and appointed its rules and regulations: whose stubborn hearts 
 and perverse wills, proved an occasion of drawing from the 
 lip of Truth, (the true Christ) the most severe reproofs and 
 woful denunciations, that ever flowed therefrom. To Publi- 
 cans and Harlots he spoke in language soft as oil, compared 
 therewith. And these Temple worshippers were they, who 
 most rejected him and finally put him to death; though they 
 believed in him traditionally as one that should come. 
 
 But to return to the strict observers of the rules and pre- 
 cepts of our society. They have so high an idea of the spirit- 
 ual graces it recommends, that they would not, on any ac- 
 count, be found deviating therefrom. 
 
 They would feel the same reproach of conscience* for their 
 neglect, that others would feel, in neglecting to approach the 
 Sacramental table, which they consider a duty and an ordi- 
 nance of God. And they become such perfect scholars, by 
 application, that they learn to regulate themselves agreeably 
 to their ideas of right and wrong, in all things, according to 
 
54 
 
 the creeds of the Church. They walk as liy a line drawn be- 
 fore them; which presents to the eye of beholders, a seem- 
 ingly perfect model of Christianity; and not one particle of 
 that unction of spirit, that brokenness and humility before 
 God, which he owns by his presence. If justice, mercy, meek- 
 ness, patience, humility, forbearance, and all the fruits of the 
 spirit, had been considered, by the Scribes and Pharisees, of 
 as great consequence, as they are with us, they would no 
 doubt have been punctual, in observing these outward acts, 
 as a duty. I believe that the genuine fruits of self abasement 
 before God, are as much wanting among us, as in any society 
 of religious professors. But they are so much called for and 
 demanded, that a substitute, a likeness is necessary, to get 
 along with a lulled conscience, and escape censure. And 
 though we may not feel that w-e have any design to act hy- 
 pocritically; that, our profession and views would condemn 
 at once; yet the serpent acts in greater subtlety than he would 
 in downright hypocrisy, finding he can work best, when he 
 has duty for his engine. We have imbibed an idea that it 
 would be wrong, to act in a spirit, that would appear like 
 self-will, in conducting the affairs of the Church. We know 
 pretty well how that looks, and how the fruits of Christ's 
 Spirit look. We therefore endeavour, with great exactness* 
 to keep down and suppress every action or movement, that 
 could have this stamp put upon it. One part of our nature is 
 taken to subdue, or rather suppress, another; and as one ap- 
 pears so much more religious and agreeable than the other* 
 it easily succeeds, as the will or self-love turns it. "Conde- 
 scension one unto another," is a very important thing with 
 us: That must be observed, or all will go to ruin. And all 
 these things are observed, conformed unto, worshipped and 
 revered, in the same spirit, the same sincerity, and the same 
 alienation from God, in which the Catholics go to mass, im- 
 plore saints, and receive the body and blood of Christ in 
 bread and wine. There are amongst us, those who look 
 
aa 
 
 through all unto God, regarding nothing but as it is found 
 in him, however sanctioned by others; doing nothing but by 
 the dictates of the spirit of truth. So there are among them, 
 those whom God owns by his presence, and who are sealed, 
 in the midst of heathenish darkness, with the light of his 
 spirit. And it is as easy for us to take our principles, rules, 
 and regulations, however excellent in themselves, into the. 
 golden cup of man's own will and selfish nature, and convert 
 them into abominations, to become drunk with them, to be^ 
 come idol-w orshippers of them, as it is for those who literally 
 worship idols, made with men's hands. We want to be reli- 
 gious, we feel that something is necessary, that something is 
 lacking; and if we do not cease from acting entirely, in 
 thought, word and deed, so that God's spirit can rise into 
 dominion within us, we are 'instantly set about doing some~ 
 thing in ourselves, according to what we have been taught, 
 as required of us. We are much more willing when we want 
 to be religious, to perform great actions, to enter into labo- 
 rious exercises of body and mind, than to stand still and let 
 God work in us, and through us, according to his own good 
 pleasure. Instead of this, our own judgment, with the judg- 
 ment orothers, whose experience we venerate, has assumed 
 the prerogative of God ; has gotten the place of God, and sits 
 as God. It looks at consequences ; it measures and limits 
 according to human prudence ; it takes upon it the power to 
 restrain and set bounds to the spirit ; to give directions, to 
 set up and to pull down ; it has become counsellor, judge, and 
 lawgiver, under the excellent name of the guidance of truth, 
 as revealed to our predecessors, and proved to be the right 
 way by the worthies of many generations : And as it was 
 given by God, through them, so it must always remain, as 
 the emporium of the secrets of his wisdom and knowledge, a 
 guide to succeeding generations. What is more calculated to 
 build up man's own will and every subtle transformation of 
 his nature, than such conclusions as these ? Self is verv sa» 
 
56 
 
 gaeious to save its own life ; and if it can get into religion, 
 and clothe itself with its pure garments, it attains to the sum- 
 mit of its glory : it spreads like an infection, because it is 
 both beautiful and easy of access,* and through the great de- 
 ceivableness of unrighteousness, it professes to be crucified 
 with Christ, while it knows nothing of that crucifying and 
 regenerating power through which only, as little children, 
 we can enter the kingdom of heaven. 
 
 I am aware that a full sight and sense of all these abomi- 
 nations, is no security against the intrusion of the same spi- 
 rit; but that even here, with the greatest degree of divine 
 illumination, it may arise and be still more dangerous. But 
 in the childlike simplicity of the heart before God, these many 
 difficulties and dangers, with which we are surrounded, are 
 removed or lose their influence trver us. All cares and fears 
 subside ; all anxiety and watching, with regard to particu- 
 lars, cease ; and in this guardian power, the soul feels itself 
 preserved untouched, unhurt by all that surrounds it, and 
 kept in the liberty of the children of God, which nothing can 
 bring into bondage. And here religion, as it thus becomes 
 experimental, in the renunciation of the will and simple obe- 
 dience, is at once stripped of its mysteries and perplexities, 
 its argumentative defences and systematical rules, and re- 
 duced to the simplicity of the present moment. And as all 
 the graces of the spirit are comprised in this, we need not la- 
 bour to acquire particular virtues • for God being ail in all, 
 and the creature nothing, he is not wanting in furnishing the 
 soul with every thing that can satisfy* for in that the will 
 becomes his will, there is no void ; and thus, having nothing, 
 we possess all things. L. P. 
 
 ERRATA. 
 
 Owing to a mistake, the 16th page was put to press without correc- 
 tion, the reader therefore will have to excuse several typographical er- 
 rors. — There is one, however, in the note, which should be corrected. — 
 ••one simple friend observed 1 ' should read "one single friend, &c".