;f,"5' i^rn^ ui'. im xj "o o.x>^ r- .V Cohtmbia ^nibtt^ftj) LIBRARY »^^W;-.:.:;..«. mum S vi^^ ■mm- •/-<;^h dMS- if^'it-r/j^ i^^?/:^.^ * ^ [*VnJ^ EXPOSITION OF THE FAITH OF THE RELIGIOUS SOCIETY OF FRIENDS, COMMONLY CALLED QUAKERS^ IS THE Fundamental Doctrines of the Christian Religion; PRINCIPALLY SELECTED FROM THEIR EARLY WRITINGS. BY THOMAS EVANS. " Speak thou the things which become sound doctrine,"— Paul to Titus. PHILADELPHIA: PRINTED. • E-PRINTED BT W. ALEXANDER AND SON, CA8TLEGJTB SOLD ALSO BT ■ARTEY AND DARTON, EDMUND FRY, AND WILLIAM DARTON, LOSDOX : R. PEART) BIRMJNGaAH; D. F. GARDINER, DVBLJS, 1829. t At a Meetin€^ of the Representatites of the Religious Society of Friends, commonly called Quakers, in Penn- sylvania, New Jersey, Delaware, and the eastern parts of Maryland and Virginia, held in Philadelphia, the 19 th of the 10 th month, 1827. The Committee, to whose consideration was referred the pre- paring or collecting into one view, such a brief exposition of the Fundamental Principles held by us, as might evince to candid, unprejudiced minds, that they are the genuine doctrines of the Christian religion, promulgated by our Blessed Saviour Jesus Christ, and his apostles ; having examined a Compilation from the writings of our primitive Friends, illustrative of those Principles which they held, and laboured to spread in the world, and which we, as a religious body, have always professed and most surely believed ; the work, after careful attention, was approved ; and the author, Thomas Evans, is at liberty to publish it : it being hoped, that it will be beneficial, not only to the members of our own Society, but to such others as are desirous of correct informa- tion, and a clear understanding of the coincidence of sentiment and unity of faith, which has continually subsisted in and among our worthy predecessors, and the faithful members of our Religious Society, down to the present day. k Extract from the Minutes. 4 JONATHAN EVANS, Clerk. 164g05 CONTENTS. Page Authorities quoted or referred to - - - . vii Preface IX SECTIOX FIRST. Of the One only True God, and the Three that bear Record in Heaven -- 1 SECTION SECOND. On the Divinity and Offices of our Lord and Saviour Jesus Christ 25 SECTION THIRD. On the Holy Scriptures ------ 235 Conclusion -w---...- 304 Appendix ---..-.-.. 30(5 Index - 309 AUTHORITIES QUOTED, OR REFERRED TO^ IN THIS WORK. A. Benjamin Antrobus, xviii. 207. 220. Richard Ashby, xxiii. 20. 156. 275. Aaron Atkinson, xxiii. 160. Tiiomas Atkins, xxvi. Alexander Arscott, 201, 303. B. Robert Barclay, xvii. xxv. xxix. 4 to 6. 39 to 46. 239. John Burnyeat, xxi. xxvi. 16. 143. John Banks, xxiii. 193 to 196. Thomas Beaven, xxiv. 21. 282. Joseph Batt, xxvi. John Blakeling, xxvi. Thomas Burr, xxvi. John Buy, xxvi. Edwd. Burrough, xxxii, 12. 97. 258. Giles Barnardiston, xxix. 125. Edward Bourn, 15. 124. 265. John Bowater, 23. 207 to 219. 220. William Bingley, 23. 207 to 219. George Bishop, 95. WiUiam Bayly, 121. Elizabeth Bathurst. 137. 268. Thomas Bayles, 185. John Bowne, 206. John Blundstone, ibid. William Byles, 206. Edward Brook, 220. Thomas Barker, 220. Benjamin Bealing, 220. Bristol Meeting of Men Friends,297. C. John Crook, xiv. xv. xxxiii. 18. 110 to 114. 121. 168. Wm. Chandler, xxii. 17. 145. 269. Benjamin Coole, xxiii. 17. 149. 271. John Cade, xxiii. 20, 156. 275. Richard Claridge, xxiii. 20. 165. 276. Stephen Crisp, xxvi. 205. James Claypoole, xxvi. Thomas Curwen, 15. Sarah Cheevers. 109. Samuel Cater, 130. Arthur Cotton, 186. Samuel Crisp, 192, 282. William Cooper, 206. William Crouch, 220. Francis Camfiekl, 220. Thomas Cox, 2S0. D. William Dewsbery, xv. 94. 257. Discipline, xxvi. xxvii. 126. 225. 227 to 235. George Dehorn, 186. John Delaval, 206. Thomas Duckett, 205. John Danson, 220. E. Thomas Ellwood, xxvi. xxvii. xxxii, 158. 275. Catharine Evans, 109. William Edmundson, 148. Theodore Ecclestone, 168, 220. John Edge, 220. Josiah Ellis, 220. Francis Etteridge, 220. F. George Fox, xii. xiv. xvi. xxxi. 2 to 4. 28 to 39. 237. Rd. Farnsworth, xiv. xxxi. 14, 257. J. Field, xviii. 20. 152, 201. 207. 274. John Fiddeman, xxiii. 20. 156. 275. Samuel Fuller, xxiv. 200. 285. John Furly, Senior, xxvi. Benjamin Furly, xxvi. George Fox, the younger, xv. xxxii. 13. 101. William FallowEeld, 24. 209 to 219. Samuel Fisher, 109, John Furly, 186. Walter Fawcett, 205, Joshua Fearon, 205, Philip Ford, 220. G. Roger Gill, xxiii. 160. Wifliam Gibson, xxvi. 135. 266. John Gratton, 170 to 174. George Gray, 206. H. Joseph Hodges, xxii. 17. 146. 269. Thomas Holmes, xxvi. Charles Harford, xxvi, Thomas Hill, xxvi. James Holyday, xxvi. Francis Howgill, 12. 100. 260. William Houlden, 15. Ellis Hookes, 29, 222. Richard Hodden, 107. Luke Howard, 116. Hartford Quakers, 131- Roger Haydock, 154. 274. Robert Haskins, 177. 186. Beojamia Holme, 197—283. VI 11 LIST OF AUTIIOEITIES. Thomas Hudson, 220, John Hall, 220. John Harwood, 220. Richard Hubberthorn, 25G. I & J. Andrew Jaffray, xix. Henry Jackson, xxvi. Thomas Jany, xxvi. Samuel Jennings, 206, "William Ingram, 220. Abraham Johnson, 220, James Jackson, 266. K. Joseph Kirkbride, 205. L. Patrick Livingston, xviii. 207. Francis Lea, xxvi. Gawen Lowry, 26. Thomas Laythes, 140, Clement Lake, 142. Benjamin Lindley, 169. 280. Thomas Lloyd, 205, 206. John Lynam,206. Thomas Lower, 220, GUbert Latey, 220. M. Charles Marshall, xx. xxvi. 24. 117, 209 to 219. 220,264. Francis INIoore, xxvi. James IVlammeck, xxvi. Richard Martin, 131 to 135. Evan Morris, 205. George Maries, 205. Daniel Munro, 207. William Mead, 220. 287. William Macket, 220 . N. Francis Newton, 186. O. John Osgood, xxvi. 287. Griffith Owen, 206. Robert Owen, 206. George Oldner, 220. P. Alexander Parker, xv. Isaac Penington, xv. 10, 11, 85 to 93. 127. 254. William Penn, xvi, xviii. xxvi. 6, 7, 8. 46 to 66. 158. 160. 164.243. Alexander Pyott, xxii. 17. 145. 269. Dan. Phillips, xxiii. xxxiv, 188.280. James Parke, 24, 209 to 219. Edward Plumstead, jun. 131 to 135, William Phillips, 220. William Paul, 220, R. George Rook, xvi. 61, A. Rigge, xxvi. 23. 186. 209 to 219. Thomas Robinson, xxvi. Abraham Rutt, 131 to 135. Michael Ilussel, 220. Robert RuckhiU, 263. S. Humphrey Smith, xv. 93. 255. William Smith, xv. 114. 186. Thomas Story, xvi, xxiii. 61. 160. Anthony Sharp, xvi. 61. Alexander Seaton, xviii. 207. Francis Stamper, xviii» William Sewell, xxii. Richard Snead, xxvi. Stephen Smith, xxvi. 267. Wilham Shewen, xxvi. 16. 136, 264. H. Sweeting, 131 to 135. H. Stout, 131 to 135. Christopher Story, 174. John Simcock,206. Paul Saunders, 206. John Stringfellow, 220. T. John Tomkins, xxii. 179 to 185. 270. Christopher Taylor, xxxii. 124. Richard Thomas, 131 to 135. Thomas Thackara, 205. William Townsend, 220. Thomas Twinbarrow, 206. U, Thomas Upsher, 176. 279. V. John Vaughton, xviii. 9. 23. 129. 207 to 219. 287. Richard Yickris, xxvi. Daniel Van De Wall, 186. W. George Whitehead, xvi. xviii. xix. xxi. 8, 9, 10. 23. 28. 52. 66 to 85. 205. 207 to 219. 249. 287. John Watson, xxi. 16. 143. J, Wyeth, xxiv. xxxiii. 19. 161. 272. William Welch, xxvi. Henry Wood, 15. William Wilson, 15. John Whitehead, 105, 263. J. Webb, 131, Samuel Watson, 141. Henry Willis, 206. William Walker, 206. Nicholas Wain, 206. William Watson, 206. Richard Walter, 206. Samuel W aldenfield, 207. Joseph Wasey, 220. Y. William Yardley, 206. Yearly Meeting, 221 to 227. tSS, 234. 288. The whole number of authorities is one hundred and eighty-fiyc PREFACE. The design of the following compilation, is to exhibit the doctrinal views of the early members of the religious Society of Friends, in their own language; and to prove, by the concurrent testimony of numerous cotemporary ■writers, that they sincerely believed, and openly avowed, the great fundamental Truths of the Christian religion. Notwithstanding nearly two centuries have elapsed since the rise of the Society, during -which period many treatises explanatory of its views have been published, yet, at the present day, there exists a contrariety of opi- nions respecting the faith of the primitive Quakers. This has not arisen from any deficiency of full and explicit declarations of their belief; for these are nume- rous, comprehensive, and perspicuous. But these decla- rations lie scattered among a great mass of controversial works, written more than a century ago; possessing little of the attractive novelty of modern literature, and withal so voluminous, that few persons have either the inclination or the leisure, to examine their instructive pages. These circumstances, added to their great scar- city, have occasioned their being little read even by the members of our own Society ; and hence many are not aware of the plain and positive avowal of their Christian belief, which our worthy predecessors repeatedly made. Too many among us have grown up in ignorance of tliose precious doctrines, in support of which their forefathers endured the heat of cruel persecution, suffered patiently the loss of property, imprisonment in loathsome and un- healthy dungeons; and even sealed their testimony with PREFACE. the sacrifice of life, rather than renounce the holy pro- fession which they had espoused. It is certainly much to be regretted, that there should be any want of information on subjects of such great importance, so intimately connected with the welfare, and even the existence, of our religious Society ; and in which every rightly exercised member must feel a deep and earnest interest. It surely becomes those who have the charge of educating children, seriously to consider whether the acquisition of this knowledge, ought not to form a prominent feature in every system of religious instruction, and whether the neglect to impart it, is not a breach of that duty which they owe to the tender objects of their care, for which an awful responsibility must devolve upon them. That there are some expressions to be found in the writings of our early Friends, the ambiguity of which has furnished an opportunity to prejudiced persons, greatly to misrepresent their meaning, will not be denied by any who are conversant with their works. It is equally true that there have seldom been wanting, either envious op- posers, or pretended admirers, who have been prompt to take every advantage, which inaccuracy or inadvertence of expression has thus furnished. And, too often, the ignorance of our own members on these subjects has not only disqualified them for vindicating the Christian faith of their forefathers, but rendered them the dupes of such designing and arlful men. Hence it has happened, that, through the prejudice and ill will of some, and from the want of better information in others, the genuine doctrines of true Quakerism have been perverted, and the Society most unjustly misrepresented, as rejecting the fundamental doctrines of the Gospel of our Lord and Saviour Jesus Christ. Of this illiberal and ungenerous treatment, both the ancient and modern Friends have much cause to complain. It has been again and again practised towards them, from the infancy of the Society to the present PREFACE. XI period. It is, however, a favourable circumstance for the present generation, that our primitive Friends were assailed with these unjust accusations, inasmuch as it induced them repeatedly to issue to the world, the most solemn and explicit confessions of the scriptural soundness of their faith, on those very points respecting which a difference of sentiment now exists. The peculiar views which the Society entertained of the spiritual nature of the Gospel Dispensation, rendered its members obnoxious to much opposition from high pro- fessors, who were little acquainted with the practical and renovating influence of true religion. Many and serious were the accusations which their enemies arrayed against them. They were charged with denying the Scripture doctrine of the Holy Three that bear record in heaven, Father, Word, and Spirit, one God, blessed for ever; be- cause they confined themselves strictly to Scripture language, and rejected the word Trinity as one of human invention. Yet, at the same time, they readily acknowledged their full and unqualified assent to all that the sacred penmen had recorded, relative to this solemn and mysterious subject. Considering the title of " the Word of God''' as exclusively belonging to Jesus Christ our Lord, they viewed the ap- plication of it to the Inspired Writings as erroneous, and unauthorised by the Scriptures themselves. They believed the sensible influences of the Holy Spirit to be the primary rule of faith and life, and therefore could not conscien- tiously accord this epithet to the Scriptures, however excellent in themselves. From these circumstances, their opposers took occasion to misrepresent them, as denying the authenticity and Divine authority of those Sacred Records, though Friends constantly admitted, and indeed always declared, that they were the words of God, spoken by the Holy Ghost through holy men of old ; a secondary rule subordinate to the Spirit ; the best and only out- ward standard and test, for determining the soundness of B 2 Xll PREFACE. doctrines ; and to which they constantly appealed as the authority for the truths they promulgated. A primary and fundamental article of their faith, was a belief in the immediate and effectual operation of the Holy Spirit, or Grace of God, freely shed abroad in the hearts of all mankind, through the coming and sufferings of our Lord and Saviour Jesus Christ. When George Fox and his cotemporary labourers were called forth to preach the Gospel of Life and Salvation, this blessed Holy Scripture doctrine, was too little known or believed in, by the generality of Christian professors. The practical heart-changing effects of pure and undefiled religion, Avere, in many instances, superseded by a routine of ceremonial duties, the performance of which was marked with cold indifference or obvious dislike ; and which, though they might amuse the head with the show of religion, left the heart unregenerated, the will unsubdued, and the appetites unmortified. Being brought, through the mercy of God in Christ JesuSj to see their corrupt and undone condition by nature ; having not only felt the necessity, but realised the blessedness of being born again, created anew in Christ Jesus unto good works, our worthy predecessors were led mainly to insist upon the importance of the new birth, and to inculcate the doctrine of the universality and efficacy of the Grace of God, as essentially requisite to be believed in and obeyed, by all those who expected to be made partakers of that life and immortality, which are brought to light in the Gospel of the dear Son of God. They not only believed in, and preached Him as "God manifest in the flesh" of that prepared body, in which He appeared at Jerusalem and sojourned amongst men: "justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, and received up into glory ;" but also as the Light of men — as the glorious Luminary of the intellectual world ; as the Eternal Sun of Righteousness, a ray of whose ineffable brightness PREFACE* Xll^ ^sVines into every human soul : " to give it tlie liglit of the knowledge of the glory of God in the face of Jesus Christ." The Divinely inspired record of his coming in the flesh, his miraculous conception and birth, of the Virgin Mary, his holy life, mighty miracles, meritorious sufferings, and propitiatory death, his glorious resurrection, ascension into heaven, mediation and intercession with the Father, they also held as necessary to be sincerely believed, by all those who, through the good providence of God, were brought to the knowledge of these Sacred Records. But these important truths being fully accredited by the great body of Christian professors, there was less occasion fre- quently to hold them up to view. Friends were appre- hensive also, that too many were resting their hopes of salvation, upon the mere assent of the understanding to these essential doctrines, without permitting them to have a practical effect upon their lives and conversation. Hence those faithful ministers of the Gospel believed it their duty, to turn the minds of the people inward, to the Spirit and power of Christ Jesus revealed there ; that, through obedience thereto, they might really experience Him to be their Redeemer and Saviour. But this was not done in opposition to Christ without ; for they solemnly declared that they never meant thereby, in the least degree to invalidate or slight those blessed advantages, which, in infinite mercy, and wisdom inscrutable, are offered to mankind through the outward manifestation, the sufferings and death of the adorable Son of God. Notwithstanding these repeated declarations of the soundness of their faith, the enemies of the Society greatly misrepresented and perverted the doctrine, of the Light of Christ in the soul of man. They pretended to infer from it that the Quakers denied Jesus Christ, as He appeared at Jerusalem, to be the Saviour of men — that they believed the Godhead or whole Christ to be in them, thereby equalling themselves with Him, and rejecting all belief in B 3 Xiy PREFACE. Jesus Christ, except as the Spirit in man. They likewise charged Friends with allegorizing away the sufferings and blood of Jesus, by making them only typical of the inward operations of the Light — and with holding the erroneous notion, that He was nothing more than a great prophet, supereminently endued with the Spirit of God, which dwelt in Him no otherwise than in us. These unfounded charges were met, on the part of the Society, with the most solemn and unequivocal denial. Nor did Friends rest satisfied with a mere negative assertion of what they did not believe. In a subject of such high concernment, they deemed it an incumbent duty to declare, in the most explicit and positive manner, what they did believe, in order that the world might know they really were what they professed to be — sincere and humble believers in all the doctrines of the Christian religion. To satisfy every doubt, and silence every cavil, they published repeated declarations of their faith, drawn up in lan- guage that can neither be misunderstood nor equivocated ; and though these are not called creeds, nor presented for subscription to those who apply for membership amongst them, yet they are essentially and properly, the articles of faith, and the outward bond of union of the religious Society of Friends. Some of these it will be proper to notice, in order to refute the false and foolish objection, which is sometimes raised against modern treatises on doctrinal subjects ; that Friends have no settled code of doctrines, nor any written declaration of their belief. The first Confession of Faith which I find recorded, is by Richard Farnsworth, published in the year 1658, about ten years after George Fox commenced his ministry. It is entitled : " A Confession and Profession of Faith in God, by his people who are in scorn called Quakers." An extract from it will be found in the first section of the following work. In 1668 and 1671 this was reprinted, with some other treatises, by John Crook, William PREFACE. XV bewsberry, Iflumphrey Smith, Isaac Penington, and Alexander Parker, in a work entitled : *• The Principles of Truth, being a Declaration of our Faith who are called Quakers." About the year 1659, George Fox the younger pub- lished a " Testimony concerning the Father, Son, and Spirit, &c." and in 1661, being imprisoned for his faithful testimony to the Truth, he issued a paper containing : " A demonstration of his Faith in four particulars," viz., " concerning Jesus Christ, the Saviour of the world ; 2. concerning justification; 3. concerning the resurrection; 4. concerning everlasting glory and eternal misery." In 1662, John Crook published a declaration of the doctrines and belief of Friends, under the title of " Truth's Principles, or those things about doctrine and worship, which are most surely believed and received among the people of God called Quakers," &c. This was reprinted in 1668 and 1671, with the additions, and under the title, above noticed. In 1664, William Smith published "A Catechism, wherein many truths are plainly opened by way of question and answer, which may be a help and furtherance unto all tender-hearted people, who are breathing after the Lord, and wait for redemption and salvation by Jesus Christ. Also, something concerning the foundation and principle of the poor afflicted people of God called Quakers, and of their Faith, and love towards God, and their good will unto men; being also plainly demonstrated by way of question and answer." This latter part contains a decla- ration of the Faith of the Society on several points of doctrine. The Society of Friends having been repeatedly accused of denying the Christ who died at Jerusalem, as well as the Holy Scriptures, Isaac Penington published a declaration of their Faith on these points, in an essay, entitled : "An Incitation to Professors, &c." printed in the year 1667. In an essay under the title of " A Question to the Professors B 4 XVI PREFACE. of Christianity, &c.** published in the same year, he has inserted a Confession of the scriptural Faith of the Society in the Divinity, and propitiatory sacrifice of Jesus Christ our Lord. In another work, written in the year 1660, he gives a very full and clear declaration of the Faith of Friends in the doctrine of the Sacred Scriptures, relative to the Holy Three that bear record in heaven. See his Works, vol. i. p. 358. In the year 1668, William Penn being imprisoned in the Tower, on the charge of denying the Divinity of Christ, issued a declaration of his Faith in Him, which is contained in his " Innocency with her Open Face, &c." It commences thus : " I sincerely own and unfeignedfly believe, &c." In 1671, George Whitehead and William Penn wrote a treatise, entitled : '' A Serious Apology for the Principles and Practices of the people called Quakers, &c." in which they give forth a declaration of Faith on behalf of the Society of Friends. Two years after this, William Penn pub- lished his "Invalidity of John Faldo's Vindication :'* in this, he makes another Confession of Faith, which he thus intro- duces : " I will end ray part herein, with our most solemn Confession in the holy fear of God, that we believe, &c." In 1698, a paper called " Gospel Truths," containing a declaration of the doctrines of Friends, drawn up and signed by William Penn, Thomas Story, Anthony Sharp, and George Rook, was presented to the bishop of Cork, '•Published," says Penn, "to inform the moderate enquirer, and reclaim the prejudiced to a better temper, which God grant, to his glory and their peace." Works, vol. ii. p. 885. It consists of eleven articles. About the year 1671, George Fox being in the Island of Barbadoes, found that the opponents of the Society were endeavouring " to defame Friends with many false and scandalous reports," relative to their doctrines; where- upon he and some others drew up a Declaration of their Christian Faith : " To go forth in the name of the people PREFACE. XVU called Quakers ; for the clearing of truth and Friends from those false reports." In 1675, he wrote and published, " A Testimony of what we believe of Christ, before He was manifest in the flesh, and of his birth and preaching, and what He saith He is Himself: as also of his sulflfering, death, resurrection, and ascension; both as He was God, and as He was man." In 1682, being imprisoned in Worcester jail, he wrote a treatise, entitled : " Something in answer to all such as falsely say the Quakers are no Christians ;" which contains a Confession of their Faith, on several of the fundamental doctrines of the Christian religion. In the year 1673, Robert Barclay published, "A Catechism and Confession of Faith, approved of and agreed unto, by the general assembly of the Patriarchs, Prophets and Apos- tles, Christ Himself [being] chief speaker in and among them ; which containeth a true and faithful account of the Principles and Doctrines which are most surely believed by the churches of Christ in Great Britain and Ireland, who are reproachfully called by the name of Quakers," &c. The Confession of Faith consists of twenty-three articles. It has been reprinted many times, both in English and Latin, by direction of the Society. In giving a sketch of the principal Confessions of Faith, issued by Friends, I must not omit to notice Barclay'* celebrated Apology. No other work has been so repeatedly sanctioned by the Society, both in England and America, or is entitled to higher authority as an exposition of their peculiar tenets. It was first printed in Latin in 1673, and subsequently translated and reprinted in English, French, German, Low Dutch, Danish, and parts of it in Arabic. In 1705, it had reached the fifth edition, and at the present time has passed through more than twelve editions in our own tongue. The Society has been at considerable pains and expense in distributing this work in various parts of the world ; and since the period it was first published, it has always been held to be of the highest authority, both B 5 XTUl PREFACE. among ancient and modern Friends, as a standard doctrinal treatise. The following extract from William Penn's pre- face to Robert Barclay's works, will sliow in what esteem he held the Apology. " I am now come to his elaborate Apology, published in 1675, entitled: ' An Apology for the true Christian Divinity, as the same is held forth and preached by the people called in scorn Quakers, &c. dedicated to King Charles the Second.' It was the most compre- hensive of all his pieces ; published in Latin, Dutch, and English, and at least twice printed in our own tongue. It came out at the close of a long and sharp engagement between us of this kingdom, and a confederacy of adversaries of almost all persuasions. It was his happiness both to live in a more retired corner, and to enjoy at that time, a space of quiet above his brethren : which, with the consider- ation of their three or four years' toil, and a sense of service in him-- self, put him upon undertaking and publishing this discourse, as an essay towards the prevention of future controversy. It first lays down, our avowed Principles of belief and practice, distinguished from what our enemies are pleased to say in our names, who, by making us erroneous, give themselves the easier task to confute us; and then triumph. After he has stated our principles, he has put the objections which he had collected out of our adversaries' books, or that he did apprehend might be made, to those principles, and answers them; and lastly cites divers authors, both ancient and modern, especially some of the primitive ages, for further illustration, and confirmation of our said belief and practice.''^ This tribute to the excellence of the work, is confirmed by George Whitehead, Patrick Livingston, Alexander Seaton, Benjamin Antrobus, Francis Stamper, John Yangh- ton, and John Field. In his testimony to the worthy me- mory of Robert Barclay, William Penn says : — " He was much exercised in controversy, from the many contra- dictions that fell upon the Truth, and upon him for its sake, in his own country chiefly, in which he ever acquitted himself with honour to the Truth; particularly by his Apology for the Christian divinity professed by the people called Quakers, which contains a collection of our Principles, our enemies' objections, and our answers, augmented and illustrated, closely and amply, with many authorities for confirm- ation. Also his book of Church Government, distinguishing between tyranny and anarchy, imposition and lawlessness, occasioned by the scruples of some, and partialities of others, that had a tendency to a PREFACE. XIX division among us : They are standing hooks of sound judgment, and good service to the truth and church of God. Nor must his Scripture Catechism be forgotten, in that it opens the mind of truth, upon points of doctrine, in the words of the Holy Ghost; excluding all human glosses or interpretation : which is an easy, safe, and peaceable method, the tendency of it being to silence, and commend the curiosity of man to the text which all own ; and there leave controversy, as the best method to unity and peace, next [to] that of the Spirit itself." George Fox and Andrew Jaflfray, have also expressed opinions relative to Barclay's works, coincident with those before quoted. In 1668, the well known controversy took place between William Penn, George Whitehead, and Thomas Vincent a Presbyterian minister ; which led to the publication of the " Sandy Foundation Shaken," by Penn ; and Whitehead's "work, entitled : '' The Divinity of Christ, and Unity of the Three that bear record in Heaven ; with the blessed end and effects of Christ's appearance, coming in the flesh, suffering, and sacrifice for sinners ; confessed and vindi- cated by his followers, called Quakers." The prefatory epistle to this work, contains a declaration of Faith on behalf of the Society of Friends. It was printed in 1669. In the year 1691, George Whitehead wrote a short treatise, entitled : " Antichrist in flesh unmasked, and the Quakers' Christianity Vindicated," &c. in which he gives a Confession of Faith in behalf of the Society. He thus in- troduces it : " To conclude in general against your false charges, and manifold abuses and calumnies, contained in your said book, and to anticipate further objections on the matters herein, We sincerely profess and declare in the sight of God and men, &c." Francis Biigg having apostatized from the faith, and become a bitter enemy to the Society of Friends, used great exertions, by false and malicious accusations, to vilify their character and hold them up to public censure, as deniers of the Christian religion. George Whitehead was particularly the object of his abuse ; and in his own defence, as well as for the reputation of the Society of which he B 6 XX PREFACE. was an honourable member, he found it his duty several times to reply to Bugg's pamphlets. One of these replies, entitled : " Innocency Triumphant over the insolency and outrage of a Self-condemned Apostate," contains a decla- ration of tie Christian doctrines of Friends, which he thus commences : " Our Christian Testimony re-assumed in the affirmative : To all Christian, sober, impartial, and judi- cious people, io whom these presents shall come, salutation in the love and good will of the only true God, and his dear Son Jesus Clirist, whom He hath sent. To prevent mistake, and remove misrepresentation, in the matters fol- lowing, these are sincerely to testify and declare, that we sincerely own, profess, and confess, &c. &c." In the fifth month, 1674, Charles Marshall wrote an essay, entitled : " A Warning to Opposers," &c. in which, after speaking of the unrighteous means made use of by the heathens formerly, to render the primitive Christians odious, and to justify the cruelties inflicted on them, he says: *' So hath there been an endeavour in our day^io misrepresent the servants and people of the Lord, as de- niers of salvation by Jesus Christ, making his birth in Bethlehem of Judea, his travails, sufferings, blood, death, resurrection, and ascension, of no value ; deniers of the Scriptures of Truth; and instead thereof, preaching up salvation by meritorious works of our own ; and, in short, representing us as enemies to Christianity: concerning which charges, and every particular of them, full, clear, and demonstrative answers have been and are given, unto which I refer all unsatisfied persons. That which lies on my spirit at this time, is to declare, in the presence, name, and power of the everlasting God, that these things spoken and written of us, arc as false as the accusations of the Pharisees concerning Christ Jesus, and as false as the ac- cusation of the Jews concerning the apostles." Works, p. 129. To confirm this assertion, he gives forth, in the name of the Society, a Declaration of their Faith ; the first article of which reads thus : '' For, first, we declare to all PREFACE. 3X1 nations, tongues, and languages, that we believe in the one, holy, everlasting God." The next declaration of Faith I shall notice, is contained in a treatise, written in the year 1688, by John Burnyeat and John Watson, entitled : " The Holy Truth and its Professors Defended, &c." in answer to a letter written by L. Walton, who exhibited many false accusations against the Society, In replying to these calumnies, they say : "And as for our Faith and Principles, they have been pub- lished to the world both by words and writing, they have not been hid in a corner ; so that any that had a mind to concern themselves against us, and yet as wise men, would not judge without an understanding, lest, like thee, they should speak evil of the things they did not understand, might easily be informed what our principles are." They then give a summary of the Faith of Friends on several points of Christian doctrine. In the year 1689, soon after William and Mary came io the throne of Great Britain, a bill was introduced into Parliament, for the relief of the Protestant subjects of the realm, from various penalties to which they had been liable on account of their religion. This bill, which event- ually became a law, and is known as " The Toleration Act," required, that such as availed themselves of its pro- visions, should subscribe a declaration of their belief in certain fundamental principles of the Christian Religion. The form of the declaration, drawn up by a committee of Parliament, not being agreeable to Friends, George Whitehead and otiiers, on behalf of the Society, framed a substitute, which was presented to the Committee, and adopted. It commences thus : '' I profess Faith in God thef Father," &c. In the same year a pamphlet was published, entitled : " The Christianity of the people commonly called Quakers asserted, against the unjust charge of their being no Christians." This pamphlet contains a declaration of the doctrines of the Society, relative to the Three that bear XXU PREFACE. record in heaven, the Divinity and offices of Jesus Christ, justification through Him, and the Divine authority of the Holy Scriptures. The controversy ^vhich arose out of the apostacy of George Keith, and the false charges which he made against Friends, called forth several Declarations of Faith on the part of the Society. One of these is worthy of particular notice. It was issued in the year 1693, and may be found in the second volume of Scwell's History, p. 499. Sewell thus notices it : " And since he (George Keith) had contradicted that, which formerly he had asserted and defended in good earnest, and charged the Quakers with a belief which they never owned to be theirs, they found themselves obliged publicly to set forth their Faith anew in print, which they had often before asserted both in words and in writing ; thereby to manifest that their belief was really orthodox, and agreeable with Holy Scripture." It is signed by eight Friends* on behalf of the Society. Francis Bugg having charged the Society with being Sociniansj and denying the Divinity of Jesus Christ, and the authenticity of the Holy Scriptures, &c. a Confession of Faith signed by thirty-two* persons, showing that Friends, ever since they were a people, have always sincerely believed in these doctrines, was presented to Parliament in the same j^ear. In 1693, William Chandler, Alexander Pyott, and Joseph Hodges, published a work, entitled : " A Brief Apology in behalf of the people in derision called Quakers :" which contains a full and clear Declaration of Faith on behalf of the Society. John Tomkins, in the preface to his " Harmony of the Old and New Testament," printed in 1694, has given a comprehensive and explicit declaration of the doctrines of the religious Society of Friends. * The names of the Friends who signed the^;e confessions of faith, will be fouQd in the second section of the following work, pages 24 and 221, PREFACE. XXIU In his " Brief Concordance of the Names and Attributes, with sundry texts, relating to our blessed Lord and Saviour Jesus Christ," published in 1697, he has inserted a parti- cular Confession of our Christian belief concerning Him, both as manifest in the Flesh, and now come the second time, in Spirit. A scurrilous and abusive pamphlet, under a fictitious name, having been published against William Penn, and the Society of Friends at large, Benjamin Cool wrote a refutation of it, entitled: "The Quakers cleared from being Apostates, &c." publislied in 1696. In this work, the author has inserted a Confession of Faith on behalf of the Society, beginning with these words, viz. " We believe in One God, the Father Almighty, &c. &c." In the year 1699, Richard Ashby, John Fiddeman, and John Cade, replying to several accusations brought against the Society, published a declaration of the Christian Faith of Friends, in order to show its conformity to the testimony of the Sacred Records. Thomas Story, in his Journal, page 173, has inserted a Declaration of the Faith of the Society of Friends, given forth by himself, Aaron Atkinson, and Roger Gill, while travelling together on religious service in America, in the year 1699. Daniel Pliillips, in his " Occasional Defence of the Prin- ciples and Practices of the People called Quakers," &c. published in 1703, has inserted a Confession of the Faith of the Society, in the fundamental doctrines of the Christian religion. See p. 249. In the year 1704, John Banks wrote "A True Testimony concerning his Faith in Christ ;" which he also declares to be the Faith of the primitive Friends, whom he had known and conversed with in his early life. See p. 295. of his works. Richard Claridge, in his " Essay on the Doctrine of Christ's Satisfaction," printed in the year 1726, makes a very full declaration of the belief of the Society of Friends, XXIV PREFACE. in our Lord and Saviour Jesus Christ and his offices. See his works, p. 441, Samuel Fuller, in his '^ Serious reply," published in 1728, gives a copy of an ample Confession of Faith, issued by Thomas Beaven, on behalf of the Society of Friends. See p. 144. In the year 1731, the Men's Meeting of Bristol, pub- lished a declaration of the ancient Principles and Faith of the Society of Friends, entitled i " The Primitive Testi- mony of the people called Quakers, &c." I apprehend tliat the list which is here exhibited, though it does not embrace the whole, will fully warrant the assertion, that no body of religious professors have pub- lished more ample, explicit, or numerous declarations of their belief, than the Society of Friends. They were peculiarly obnoxious to misrepresentation ; they were pub- licly and privately slandered, and every means resorted to by their enemies, in order to render them odious to the public. From the feelings and manners of the age in which they appeared, few modes of effecting this un- generous purpose, promised greater success, than repre- senting them as no Christians. Hence this charge was again and again renewed in different forms and on various grounds, and Friends were obliged to reiterate as frequently, their solemn declarations of the scriptural soundness and consistency of their doctrines. This may account for their being so numerous, as well as for the variety of subjects embraced in them. Joseph Wyeth, in his " Switch for the Snake," after reciting the Faith of the Society in the Three that bear record in heaven^ and the Divinity and manhood of our blessed Lord and Saviour Je^us Christ, makes these per- tinent observations : — " Reader, these, and all other testi- monies recorded in Holy Writ, testifying to the manhood as well as the Divinity of Jesus Christ, we do, and always did, sincerely own ; so that sliould our books, which treat directly on this subject, and abundantly more largely and PREFACE. XXV particularly than here it can be, be collected, they would make many volumes. Yet such hath been, and is, the in- veterate malice of our enemies^ that our writings (no more than our words) must not mean what we so often and solemnly have declared we do mean by them ; but what our adversaries will have them to mean ; that so they may not seem to want proofs for these their false and envious charges. What now remains for us to do, but still to persevere in our true and scriptural belief, and to repeat our testimonies of it, to the envious objections of ene- mies, and for the satisfaction of the sober inquirer." Page 192. I am aware that many of these testimonies appear only as the evidence of an individual, relative to the belief of a people with whom he was in religious fellowship. Ad- mitting this to be the fact — still they are so numerous ; are written at periods so diverse, and by persons living so distant from each other ; and yet exhibit in themselves so perfect a coincidence and harmony, on every essential article of the Christian religion, that, as a whole, they present a weight of evidence and authority in support of the genuine belief of the Society, which must be consi- dered final and prescriptive. There is however another circumstance, which adds greatly to their authority, and justly entitles many of them to the character of Society acts — Declarations, sanctioned officially by the proper officers of the church. I allude to the practice of submitting manuscripts intended for pub- lication, to the inspection of the Morning Meeting, or to the Meeting for Sufferings, in London, which appears to have been the usage amongst Friends from a very early period. I am unable at present to fix the exact date at which these meetings were established ; but I find by reference to the works of Robert Barclay, that the Morning Meeting existed prior to the year 1676, as it appears that his " Anarchy of the Ranters " was submitted to it for exami- XXVl PREB*ACfi. nation, and there fully approved. It is also evident that it was customary for Friends, intending to publish any works relative to the principles and doctrines of the So- ciety, to lay the manuscripts before that meeting for its judgment ; for in a testimony given forth in the year 1679, against William Rogers, signed by thirty-three* Friends, they say : "Forasmuch as William Rogers, of Bristol, hath lately written a book in manuscript, against a book of Robert Barclay's, entitled the Anarchy of the Ranters, and approved at the Second Day's Meeting in London, and hath dispersed his manuscript in several parts of this nation, without so much as first giving either to the said Robert Barclay in particular, or the Second Day's Meeting in general, an account of his scruples or dissatis- faction concerning the said book of Robert Barclay's; contrary to all rules of brotherly love. Christian fellowship, gospel order, and exemplary practice of the Church of Christ, to the defamation of the said Robert Barclay, the great derogation horn the Christian authority/ of the said meetings and the general disservice of truth, &c." William Rogers condemned his conduct in not submitting his manuscript to the judgment of the Morning Meeting before he gave it publicity; but afterwards he joined with Wilkinson and Story, in their separation from Friends, and wrote several very abusive treatises against the Society. One of these, miscalled "• The Christian Quaker, distinguished from the Apostate and Innovator," was answered by Thomas Ellwood, in a work entitled, '^An Antidote against the infection of William Rogers' book, &c." published in 1682, in which Thomas Ellwood thus speaks of the Morning Meeting : ♦ The names of these Friends were : Henry Jackson, Joseph Batt, Thomas Holmes, John Burnyeat, Francis Moore, Stephen Crisp, Thomas Jany, Richard Vicris, William Gibson, Ambrose Rigge, Richard Snead, James Mammeck, Thomas Atkins, John Blakeling, Charles Harford, John Furly, sen. Benjamin Furly, Francis Lea, Thomas Ellwood, William Welch, Stephen Smith, Thomas Burr, Thomas Robinson, George Keith, John Buy, Thomas Hill, Gawen Lowry, Charles Marshall, John Osgood, William Penn, James Holyday, James Clay- poole, William Shewen. JPRE^ACE. XXVll " Thou takest occasion to mention the Second Day's weekly meeting in Loudon, wherein, amongst other servi- ces, such books as are written for the service of Truth, are usually read over, before they are committed to the press ; which thou confessest to be a necessary service, yet because thou wouldst find fault with every thing, thou quarrellest with this also.'* Page 127. Joseph Wyeth, in his Supplement to the life of Thomas Ellwood, alluding to an epistle which he wrote in the year 1694, on the occasion of George Keith's separa- tion from the Society, says : " When our friend Thomas Ellwood had written this epistle, he went up to London with it, and presented it to the Second Day's Morning Meeting where such books and writings of Friends, as are intended for the press, used to he read and const' deredj &c." The following rules of discipline will further illustrate the subject, viz. " The ancient and approved practice of our religious Society, respecting the revision of manuscripts by the Se- cond Day's Morning Meeting, and the minutes on that subject, having been considered, it is the judgment of this meeting, that the said practice be invariably observed, viz : that no books concerning the Principles of Friends be printed, without being carefully read, and corrected if necessary, by the Morning Meeting in London, "That the Meeting for Sufferings take the care of in- specting, ordering, regulating the press, and printing of books ; and in whatever matter relating to the printing of books, the country Friends find themselves aggrieved, that they write to the said meeting, who are to redress the same, and that no books be reprinted without the said meeting's direction." 1679-1672. From these quotations it is evident, that the early prac- tice and order of the Society were, that doctrinal treatises should be examined and approved before they were pub- lished. Inasmuch, therefore, as Confessions of Faith, above XXVm PREFACE* all other writings, immediately interested the whole bod/ of Friends, it is reasonable and fair to conclude that they, in an especial manner, would be submitted to the inspec- tion of the proper meetings designated for that purpose. Local circumstances might sometimes render a compliance with the rule difficult or impracticable; but from the high standing and character of the individuals whose names are associated with those I have selected, we may safely infer that they would not infringe on the established order of the discipline : the conclusion is therefore irresistible, that these declarations ought to be received as official acts of the Society, It will perhaps be objected that, numerous as these Con- fessions of Faith are, the Society of Friends never required those who applied for membership, to subscribe any writ- ten form of faith. I admit that this is the case ; and the same assertion will hold good as regards every denomina- tion of Christians with which 1 am acquainted. The mere act of underwriting any form of Faith, however perfect in itself, could make no man a believer in the doctrines it contained, and consequently could be of little advantage. But while Friends did not demand such a preliminary to admission within their communion, they most certainly did then, and now do, require that those who are received amongst them, should profess and believe in all the funda- mental doctrines of the Christian Faith. They did not rest satisfied with even the most solemn and sincere confessions of their belief as a Society collectively, but they took care that their members individualli/, should not contravene those public declarations, by professing notions repugnant there- to ; and where any did thus openly depart from the belief of the Christian religion, and the acknowledged Faith of the body, they testified against such, and separated them from their fellowship and communion. For proof of this assertion, I appeal to the case of Jeffery Bullock, who was disowned from the Society previous to the year 1676, for denying that Jesus Christ, who was crucified at Jerusalem, PREFACE. XXlX was the Saviour and Judge of the world ; and also for rejecting the efficacy of his propitiatory sacrifice on the cross, for the remission of sins past. Some further par- ticulars relative to this case, will be found in the extracts from Giles Barnardiston's pamphlet, in the following pages* Another decisive proof of the correctness of the position I have made, is to be found in the rule of discipline made in 1694, which expressly directs that persons who are unsound in doctrine, shall be dealt with, in order " that the truth, church, or body of Christ, may not suffer by any particular pretended member that is so corrupt." I apprehend that nothing more can be required to con- vince any intelligent, unprejudiced mind, that the Society of Friends has always recognized a belief in the doctrines of the Christian religion, as a necessary qualification for religious membership ; and that where any have openly departed from the Faith, they have been separated from the fellowship of the body. The propriety and even neces- sity of ihis course, cannot be more fully and clearly illus- trated than by the following extracts from the " Anarchy of the Ranters," by Robert Barclay ; a work which was examined and approved by the Society in the year 1676, ^nd has been reprinted many times since under its autho- rity and direction. It may therefore be considered as con- veying the long established and acknowledged sentiments of Friends on the subject under discussion, *' Now I say, we being- gathered together into the belief of certaia principles, and doctrines, without any constraint or worldly respect, but by the mere force of truth upon our understanding, and its power and influence upon our hearts ; these principles and doctrines, and the practices necessarily depending upon them are, as it were, the terms that have drawn us together, and the bond* by which we became centred into one body and fellowship, and distinguished from others. * "Yet this is not so the bond, but that we have also a more inward and invisible, to wit, the life of righteousness, whereby we also have unity with the upright seed in all, even in those, whose understandings are not yet so enlight- ened. But to those who are once enlightened, this is as an outward bond ; and if they suffer themselves to be darkened through disobedience, which as it doea jn the outward bond, so it doth in the inward." XXX PREFACE. Now if any one, or more, so engaged with us, should arise to teach any other doctrine or doctrines, contrary to these which were the ground of our being one ; who can deny, but the body hath power in such a case to declare: This is not according to the truth we profess ; and therefore we pronounce such and such doctrines to be wrong, with which we cannot have unity, nor yet any more spiritual fellowship with those that hold them? And so such cut themselves off from being members, by dissolving the very bond by which they were linked to the body. "Now this cannot be accounted tyranny and oppression^ no more than in a civil society, if one of the society shall contradict one or more of the fundamental articles, upon which the society was con- tracted, it can be reckoned a breach or iniquity in the whole society to declare, that such contradictors have done wrong, and forfeited their right in that society ; in case, by the original constitution, the nature of the contradiction implies such a forfeiture, as usually it is; and will no doubt hold in religious matters. As if a body be gathered into one fellowship, by the belief of certain principles, he that comes to believe otherwise, naturally scattereth himself; for that the cause, that gathered him, is taken away : and so those that abide constant in declaring the thing to be so as it is, and in looking upon him, and witnessing of him to others (if need be) to be such, as he had made himself, do him no injury. I shall make the suppo- sition in the general, and let every people make the application to themselves, abstracting from us ; and then let conscience and reason in every impartial reader declare, whether or not it doth not hold. Sup- pose a people really gathered unto the belief of the true and certain principles of the gospel, if any of these people shall arise and con- tradict any of those fundamental truths, whether have not such as stand, good right to cast such an one out from among them, and to pronounce, positively : This is contrary to the Truth we profess and own; and therefore ought to be rejected, and not received, nor yet he that asserts it as one of us ? And is not this obligatory upon all the members, seeing all are concerned in the like care as to themselves, to hold the right, and shut out the wrong ? I cannot tell, if any man of reason can well deny this : however, 1 shall prove it next from the testimony of the Scripture." Anarchy, p. 54 ; or, p. 47. Edit. 1771. Again in page 58, or, p. 50. Edit. 1771 he says: — "Were such a principle to be received or believed, that in the Church of Christ no man should be separated from, no man con- demned or excluded the fellowship and communion of the body, for PREFACE. XXXI his judgment or opinion in matter of faith, then what blasphemies so horrid, what heresies so damnable, what doctrines of devils, but might harbour itself in the Church of Christ ? What need then of sound doctrine, if no doctrine make unsound ? What need of con- vincing and exhorting gainsay ers, if to gainsay be no crime ? Where should the unity of the faith be ? W^ere not this an inlet to all manner of abomination ; and to make void the whole tendency of Christ's and his apostles' doctrine ; and render the gospel of none effect ; and give a liberty to the unconstant and giddy will of man to innovate, alter, and overturn it at his pleasure ? So that from all that is above mentioned, we do safely conclude, that where a people are gathered together into the belief of the principles and doctrines of the Gospel of Christ, if any of that people shall go from their principles, and assert things false and contrary to what they have already received? such as stand and abide firm in the faith, have power, by the Spirit of God, after they have used Christian endeavours to convince and reclaim them, upon their obstinacy, to separate from such, and to exclude them from their spiritual fellowship and communion : For otherwise, if this be denied, farewell to all Christianity, or to the maintaining of any sound doctrine in the Church of Christ." In order to invalidate the testimony given by our early Friends in support of the Christian doctrines of the Society, the assertion is not unfrcquently made, that the founders of the sect, when they commenced their religious labours, entertained opinions very different from those which they professed after a lapse of thirty years. I have taken par- ticular pains to examine into the truth of this allegation, and so far as my researches have enabled me to judge, it is entirely unfounded. The alleged difference is principally in regard to the doctrines of the proper Divinity of our Lord and Saviour Jesus Christ, his propitiation, and the autho- rity of the Holy Scriptures. Now it is worthy of particu- lar remark, that these three points are fully confessed Xo by George Fox, in the very commencement of his religious experience, as may be seen by his answer to Nathaniel Stevens, and other passages in his journal. The senti- ments which he exprest^es at that early period on these interesting subjects, are in perfect conformity with those XXXU PREFACE. which he held to the close of his life, as well as entirely consonant with the uniform testimony borne by those Friends who wrote during the first thirty or forty years after the rise of the Society. Another circumstance that deserves attention, is the tenour of the first Declarations of Faith, issued by Richard Farnsworth, Edward Burrough, and George Fox the younger, prior to the year 1660, and only about ten years after George Fox commenced his public ministry. The doctrine which they teach is the same as that inculcated by Friends at the close of the seventeenth century, and maintained by the faithful members of the Society to the present day. Many of the extracts given in the following compilation, are from works written within thirty years after the convincement of George Fox, and consequently express the sentiments which were held by the first Qua- kers; yet they exhibit throughout, a remarkable harmony with those which were penned by later authors. The charge of receding from the principles which they professed in the beginning, was frequently brought against our worthy predecessors ; but they invariably answered it with the most positive assertions, that they had ever held and as constantly maintained the same doctrines. It was particularly the case, that those who became dissa- tisfied with the doctrines or discipline of Friends, and separated from them ; in order to conceal their own apos- tacy, and more eff'ectually beguile those whom they had drawn away with them, cliarged the Society with having departed from its original principles, and renounced its early faith. This was the case with J. Wilkinson, J. Story, Wm. Rogers, J. Perrot, J. Pennyman, F. Biigg, and G. Keith. We refer the reader for proof of this, to '' An Epistle of Caution to Friends, to take heed of that treacherous Spirit that is entered into W. R. and his abettors," &c. by C. Taylor, 1681. Also to W. R.'s book, entitled " The Christian Quaker, distinguished from the Apostate and Innovator," and Thomas Ellwood's reply to it. PREFACE. XXXlll These unchristian calumnies of pretended Friends, were eagerly caught at by the more open opposers of Truth ; who, having failed in their attempts to prove the Society no Christians, and finding that the Declarations of Faith issued by Friends, were really consistent with the Holy Scriptures, and the Christian belief of other societies, they echoed these unjust charges to screen themselves from obvious falsehood. The Declaration of Faith which was issued by Friends ir. 1693, to correct the falsehoods circulated by Francis Bugg, closes with this energetic language : " And we know of wo other doctrine or principles, preached, main- tained, or ever received among or hy us^ since we were a people, contrary to these aforesaidJ*^ John Crook speaks thus on the subject : " It being al- lowed by some late adversaries, that we are more sound in the fundamental doctrines of the Christian faith than they thought of ; yet they persist to object that we have altered our religion, and that our ancient Friends held grievous errors ; I am therefore willing, in the eighty-first year of my age, that this following treatise should be re- printed, that they may see what myself, with our ancient Friends, held in the year 1663." Joseph Wyeth, in his Primitive Christianity Revived, &c. written in 1698, says : " The method I have herein taken is this ; I have, from the year 1655 or thereabout, brought in a succession, divers testimonies against the particular charges, which do at once show that what we now profess, is no other than what we did.'' " For it hath often been the practice of our adversaries, when we have brought forth our true testimonies, to say our representation was new,'' Again : "Here he [F. Bugg] says : ' The late representations of Quakerism hath given it quite another turn and face than it ever had before :' if he had adddd, ' that he knew of,' it had shown some modesty ; but since he has shown none, I will tell him, he is dogmatically false; c XXXIV PREFACE. for our principles are now, no other than what they were when we v^exe first a people ; for Truth changes not." To the charge of having altered their principles, Daniel Phillipps, in his " Occasional Defence of the principles and practises of the people called Quakers," thus replies : " We are not sensible that we have altered any one princi- ple of our Faith since we were a people, but are the same in every respect, that we were fifty years ago. It is possi- ble some expressions which our adversaries have carped at, are more fully explained, and some doctrines of our Faith, which were only transiently treated on, are, since we have been accused of denying them, more amply expound- ed. But in what we are now more orthodox than our primitive Friends were, we are ignorant : they were sound, and so are we, in the Christian faith." Page 219. " We are persuaded that our ancient Friends held the same doctrines, and preached the same Gospel that we do, and are not conscious of deviating from them in any essential ; therefore esteem ourselves in duty obliged to justify our deceased Friends, and defend them from these black charges of blasphemy, &c. wherewith they have been unjustly traduced by their and our enemies." Page 2U. 1702. I have quoted but few of the authorities which might be adduced on this subject ; but I apprehend they will be sufficient to satisfy every candid inquirer, that the Society of Friends, ever since they have been a people, always held, and professed to the world, the same principles. What these principles and doctrines are, the following pages will fully show. The extracts I have given, exhibit the genuine doctrines of Quakerism, as now believed and owned by the Society and all its faithful members, and as expressed in the language of the earliest writers. In making the selections, I have honestly endeavoured to take those, which appeared to give the clearest and most comprehensive view of the author's meaning, and espe- PREFACE. XXXV cially, such as were put forth to the world for the very purpose of asserting their Christian belief. Another means employed to invalidate the doctrinal essays of our early Friends, is the charge of contradicting each other, and differing among themselves on essential points ; insinuations which are occasionally made at the present day, for the same purpose. But a candid and full examination of their writings, with due regard to the subject«=! under discussion, and to the general scope of the authors, will be sufficient to satisfy every unprejudiced reader, that however they may vary in the modes of ex- pression, they were remarkably united in the belief of the great fundamental doctrines of Christianity. There were among them, men of different degrees of religious expe- rience and knowledge — men whose opportunities of lite- rary instruction, varied greatly with their circumstances in life, and who wrote under the influence of diverse measures of the same Holy Spirit ; and hence we might reasonably expect considerable variety in style, method, and perspicuity. Some of their writings consist principally of exhortations to holiness ; others took up the pen to answer the false accusations of their enemies, or to expose the errors which had crept into professing Christendom. Some seldom meddled with doctrinal subjects ; whilst others confined themselves almost exclusively, to the expo- sition and vindication of the principles of Quakerism. It is easy to perceive, that from such sources a great variety of matter must necessarily flow ; and it is cause of admira- tion, under all the circumstances, that there should be so much harmony as does actually exist, rather than that some seeming discrepancies should occasionally appear. It will probably be objected, that the doctrine of the immediate and sensible influence of the Holy Spirit, is not made the subject of a distinct chapter in the following compilation. In reply to this it may be observed, that this essential article of faith appears to be properly in- cluded, in the Section appropriated to the Divinity and c 2 XXXVl PREFACE. offices of our Lord and Saviour Jesus Christ, inasmuch as it is his peculiar office, to shed forth on his rational crea- tion, the gift of his grace. In the extracts on this subject, care has been taken to give a view of the sentiments of Friends, in relation both to his outward appearance in the flesh, and his second coming by the Holy Spirit, ■without sin unto salvation. The Society are so well known to hold this as a fundamental principle ; and their belief on the subject is so fully and largely treated of, that I apprehend it is scarcely probable any opponent, however prejudiced or uncharitable, will charge them with denying it. The collection and arrangement of the following extracts have occupied much time, and been attended with con- siderable labour ; but should they happily prove a means, under the Divine blessing, of imparting to any of his fellow members, a more intimate and correct knowledge of the doctrines of our religious Society, than they have hitherto possessed ; or incite them to a serious and candid perusal of the excellent writings of our early Friends, the compiler will have attained his highest wishes and his richest reward. Philadelphia, 10th month, 1827. SELECTIONS FROM THE WRITINGS OF THE PRIMITIVE FRIENDS. Of the One Only True God, and the Three that hear record in Heaven, The Society of Friends have uniformly declared theit belief in One Only Wise, Omnipotent, and Eternal Being, the Creator and Preserver of all things ; infinite in all glorious attributes and perfections ; the inexhaustible source of all good as well as of all happiness, and the Holy Object of adoration, worship, and praise, from angels and from men. When expressing their views relative to the awful and mysterious doctrine of " the Three who bear record in Heaven," they have carefully avoided entangling them- selves by the use of unscriptural terms, invented to define Him who is undefinable, scrupulously adhering to the safe and simple language of the Holy Scriptures, as contained in Matt, xxviii. 18, 19, and 1 John v. 7. Although the authenticity of the latter text has been questioned, yet this is entirely unimportant, both as to tlie doctrine itself, which is clearly and sufficiently enforced in other passages, and also as relates to the Faith of the Society, inasmuch as they have uniformly selected it to convey their belief on the subject.* The following extracts will corroborate these views : — ♦ Admitting 1 John v. 7. to be an addition to the original tt\t, our early friends having so amply adopted the words of it, by which to express their faith and belief ; these must be allowed to be exhibited in unequivocal terms, as to the Godhead of Christ ; which is the principal object of this selection. Eng, Editor. c 3 GEORGE FOX. In bis " Testimony of what we believe concerning Christ, &c." after reciting the text from 1 John v. 7, he thus proceeds : " And ye professors who have given new names to the Father, the Word, and Holy Ghost, as Trinity and three distinct Persons, and say the Scripture is your rule for your doctrine ; but there is no such rule in the Scrip- ture, to call them by these new names, which the Apostle that gave forth the Scripture, doth not give them. And because we do not call the Father, and the Word, and Holy Ghost, by your new names, therefore do ^ou falsely say that the Quakers deny Father, Son, and Holy Ghost ; which we own in those names and sound words, in which the holy men of God spake them forth by tlie Holy Ghost — which ye give other new names to, and yet say ye have not the same Spirit, which they had that gave forth the Scriptures : so, which is to be followed, judge yourselves. But this is the record, that God has given unto us eternal life ; and this life is in his Son. And we know that the Son of God is come, and hath given us a mind to know Him which is true, and we are in Him that is true ; mark^ that is in his Son Jesus Christ, this same is very God and Eternal Life. And this, we the people of God, in scorn called Quakers, do witness." Doctrinals, 446. 1675. In his " Answer to all such as falsely say the Quakers are no Christians," he has these words, viz. " And we own the Father, the Son, and the Holy Ghost, as the Apostles have declared." " And it is the Spirit that beareth witness, because the Spirit is Truth ; for there are Tliree that bear record in heaven, the Father, the Word, and the Holy Ghost, and these Three are One ; and there arc Three which bear record in earth, &c. which we own^ 1 John v. 6, 7. And FATHER, SON, AND HOLY GHOST. 3 now let none be offended, because we do not call them by those unscriptural names of Trinity, and Three Per- sons, which are not Scripture words ; and so do falsely say, that we deny the Father, the Word, and the Holy Ghost, which Three are One that bear record in Heaven, &c. which Three we own with all our hearts, as the Apostle John did, and as all true Christians ever did, and now do ; and if you say we are not Christians, because we do not call the Father, Son, and Holy Ghost, the Trinity, distinct and separate persons ; then you may as well conclude that John was no Christian, who did not give the Father, Word, and Holy Ghost, these names. " We believe concerning the God the Father, Son, and Spirit, according to the testimony of the Holy Scripture, which we receive and embrace as the most authentic and perfect declaration of Christian faith ; being indited by the Holy Spirit of God, that never errs : 1st, That there is one God and Father, of whom are all things ; Sndly, That there is one Lord Jesus Christ, by whom all things were made, John i. and xvii. and Rom. ix. who was glorified with the Father before the world began, who is God over all, blessed for ever, John xiv. That there is one Holy Spirit, the promise of the Father and the Son, and Leader, and Sanctifier, and Comforter of his people, 1 John v. And we further believe, as the Holy Scriptures soundly and suflQciently express, that these Three are One, even the Father, the Word, and Spirit." p. 26, 27. 1682. , In an Epistle dated at Kingston, 27th of 5th month, 1683, he says : '' So being led by the Spirit of God, ye are his sons and daughters ; and by his Spirit will come to know the Three that bear witness in heaven, the Father, the Word, and the Holy Ghost. These are the Three witnesses that are in heaven, that bear record of all things ; for He is God in the heaven, and God in the earth." Journal, vol. 2, p. 330, In an Epistle dated 4th month, 1685, 1 find the following expressions, viz. c 4 « OF THE ONE ONLY TRUE GOD, *' Live in the love which God hath shed abroad in your hearts through Christ Jesus ; in which love, nothing is able to separate you from God and Christ ; ncitlier out- ward sufferings, persecutions, nor any outward thing that is below and without ; nor to hinder or break your heaven- ly fellowship in the Light, Gospel, and Spirit of Christ ; nor your holy communion in the Holy Ghost, that pro- ceeds from the Father and the Son, which leads you unto all Truth. In this Holy Ghost, in which is your holy communion, that proceeds from the Father and the Son, you have fellowship with the Father and the Son, and one with another." Journal, vol. ii. 353. In an Answer to the Speech of the great Turk, he says : " And there are Three which bear witness or record in Leaven, the Father, the Word, and the Holy Ghost, and these are One, &c." Doctrinals, p. 1009. — ^1688. Again, in page 1010, he thus expresses himself: " So the Spirit of God, the blood of Jesus, the water of the Word, are Three that agree in one, that bear witness or record in the earth ; and there are Three which bear witness or record in Heaven, the Father, the Word, and the Holy Ghost, and these Three are One : he that hath an ear to hear, let him hear." ROBERT BARCLAY, In his "Confession of Faith, containing twenty-three Articles," places the following first : " Article 1st. Concerning God, and the true and saving knowledge of Him. " There is one God, who is a Spirit ; and this is the message which the Apostles heard of Him, and declared unto the saints, that He is light, and in Him is no dark- ness at all. There are Three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these Tliree are One. The Father is in the Son, and the Son FATHER, SON, AND HOLY GHOST. D is in the Father. No man knoweth the Son but the Father, neither knoweth any man the Father, but the Son, and he to whomsoever the Son will reveal him. The Spirit searcheth all things, yea, the deep things of God. For the things of God knoweth no man, but the Spirit of God. Now the saints have received, not the spirit of the world, but the Spirit which is of God, that they might know the things which are freely given them of God. For the Comforter, which is the Holy Ghost, whom the Father sends, in Christ'' s name, He teacheth them all things, and bringeth all things to their remembrance." P, 104. 1673. So in his Catechism, page 2, he says : — Q. " What are they that bear record in heaven ?" "Answer. There are Three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these Three are One." In his Vindication of his Apology, are the following expressions : *'It will not be amiss here to take notice of his [Brown's] most uncharitable and unchristian insinuations, contrary to all Christian and fair rules of debate, as first, (p. 24.) where he will needs infer our denying of the Trinity, albeit he cannot deny, but he finds it owned by me ; groundlessly coupling us with the Socinians." Works, page 739. 1679. Again — ** According to his [Brown's] custom, though, I condemn the Socinians, he will be insinuating that I agree "with them ; to whose notions of the Spirit, albeit I assent not, yet I desire to know of him, in what Scripture he finds these words : " that the Spirit is a distinct Person of the Trinity ?" For I freely acknowledge, according to the Scripture, that the Spirit of God proceedelh from the Father and the Son, and is God, &c." lb. p. 745. c 5 O OF THE ONE ONLY TRUE GOD, WILLIAM PENN, In Ills *' Sandy Foundation Shaken," which was written to refute the notion of '' One God subsisting in three dis' tinct and separate Perso^z^," cautions the reader against supposing that he meant to deny the Holy Scripture Three in these words : ^^ Mistake me not, we never hav» dis- owned a Father, Word, and Spirit, which are One ; but men's inventions."— Works, vol. ii. p. 264. 1668. In his reply to Jonathan Clapham, I find the following,viz« " Thou must not, reader, from my querying thus, con- clude we do deny, (as he hath falsely charged us,) those glorious Three which bear record in heaven, the Father, Word, and Spirit ; neither the infinity, eternity, and divinity of Jesus Christ, for that we know He is the mighty God; nor what the Father sent his Son to do, on the behalf of lost man ; declaring to the whole world, we know no other Name, by which atonement, salvation, and plenteous re- demption comes; but by his Name, are, according to our measures, made sensible of its mighty power." — Works, vol. ii. p. 14. Again to Jonathan Clapham's charge, that the Quakers openly deny the doctrine of the Trinity ; after declaring this is not a Scripture phrase, but an invented term, Penn proceeds : " Yet if by Trinity, he understands those Three Witnesses in heaven. Father, Word, and Spirit ; he should have better acquainted himself with what we disown, than ignorantly thus to blaze abroad our open denial of what we most absolutely credit and believe." — Ibid, page 18. 1668. From his " Serious Apology, &c." I extract the follow- ing, viz. — " To conclude this brief account, I am constrained, for the sake of the simple hearted, to publish to the world, of our Faith in God, Christ, and the Holy Spirit. " We do believe, in One, only, holy God Almighty, who is an Eternal Spirit, the Creator of all things. FATHER, SON, AND HOLY GHOST. 7 " And in One Lord Jesus Christ, his only Son, and ex- press image of his substance ; who took upon Him flesh, and was in the world ; and in life, doctrine, miracles, death, resurrection, ascension, and meditation, perfectly did, and does continues to do, the will of God ; to whose holy life, power, meditation, and blood, we only ascribe our sancti- fication, justification, redemption, and perfect salvation, " And we believe, in One Holy Spirit, that proceeds and breathes from the Father and the Son, as the life and virtue of both the Father and the Son; a measure of whicli is given to all to profit with ; and he that hath One has All, for those Three are One, who is the Alpha and Omega — the First and the Last, God over all, blessed for ever. Amen." Vol. ii. pages 66, 67. 1671. In his " Key, &c." he thus speaks, viz. — " Perversion 9th.— The Quakers deny the Trinity. " Principle. — Nothing less. They believe in the Holy Three, or Trinity of Father, Word, and Spirit, according to Scripture ; and that these Three are truly and properly One — of one nature as well as will. But they are very tender of quitting Scripture terms and phrases, for school- men's ; such as distinct and separate Persons and Subsist- ences, &c. are ; from whence people are apt to entertain gross ideas, and notions of the Father, Son, and Holy Ghost."— Works, vol. ii. p. 783. 1692. And again — " Reader, thou plainly seest that they believe the Light to be Divine, and the Scriptures to be of Divine authority ; that they own the Scripture Trinity, or Holy Three, of Father, Word, and Spirit, to be truly and properly One. That Christ is God, and that Christ is man ; that He came in the flesh, died, rose again, ascended and sits on God's right hand, the only sacrifice and mediator for man's hap- piness."— Works, vol. ii. p. 789. 1692. In his " Testimony to the Truth, as held by the people called Quakers," written in 1698, he has these declara- tions : — e 6 o OF THE ONE ONLY TRUE GOD, "Concerning the Father, the Word, and the Spirit. Because we have been very cautious in expressing our Faith concerning that great mystery, especially in such school terms, and philosophical distinctions as are unscrip- tural, if not unsound, (the tendency whereof hath been, to raise frivolous controversies and animosities amongst men.) we have, by those that desire to lessen our Christian reputation, been represented as deniers of the Trinity at large; whereas we ever believed, and as constantly main- tained, the truth of that blessed Holy Scripture Three that bear record in heaven, the Father, the Word, and the Spirit, and that these Three are One ; the which we both sincerely and reverently believe according to 1 John v. 7. And this is sufBcient for us to believe, and know, and hath a tendency to edification and holiness ; when the contrary centres only in imaginations, and strife, and persecution, where it runs high and to parties, as may be read in bloody characters in the ecclesiastical histories." — Vol. ii. p. 879. GEORGE WHITEHEAD, George Whitehead being questioned by a priest as to his belief in the Trinity, gives this reply : — *' I answered him in terms of Holy Scripture, viz. that I really own and believe the Father, the Son, and the Holy Ghost, are the Three that bear record in heaven ; the Father, the Word, and the Holy Ghost: and these Three are One, according to the doctrine of John the evangelist, 1 John V. 7."— Works, page 168.--i659. '' The Holy Scripture Trinity, or Three thereby meant, we never questioned, but believed ; as also the unity of Essence ; that they are One substance, One Divine Infinite Being ; and also we question not, but sincerely believe, the relative properties of Father, Son, and Holy Ghost, ac- cording to Holy Scripture testimony, Matt, xxviii. 19, and that these Three are One, I John v. 7."— P. 195.— 1659. FATHER, SON, AND HOLY GHOST, 9 In order that the different denominations of protestants might avail themselves of the benefit of the act of tolera- tion, they were obliged to subscribe to a declaration of their Christian belief. The form required by the Com- mittee of parliament, not being agreeable to Friends, they proposed a substitute : George Whitehead, speaking of the subject, says : — " Yet to prevent any such from being stumbled or en- snared, by some expressions in the aforesaid profession or creed, (which appeared unscriptural,) in the said bill, we, instead thereof, did propose and humbly offer, as our own real belief of the Deity, of the Father, Son, and Holy Ghost, viz. ' I profess faith in God the Father, and in Jesus Christ his Eternal Son, the true God, and in the Holy Spirit, one God blessed for ever : and do acknow- ledge the Holy Scriptures of the Old and New Testament to be given by Divine inspiration.' " Which declaration, John Vaughton and I delivered io Sir Thomas Ciergis, who, with some others, were desirous we should give in such confession of our Christian belief, that we might not lie under the unjust imputation of being no Christians, nor thereby be deprived of the benefit of the intended law for our religious liberty. We were therefore of necessity, put upon off'ering the said confession, it being also our known, professed principle, sincerely to confess Christ, the Son of the living God, his Divinity, and as He is the Eternal Word ; and that the Three which bear record in heaven, the Father, the Word, and the Holy Ghost, are One; one Divine Being, one God, blessed for ever." — Page 635.— 1689. In a work entitled : " Antichrist in flesh unmasked," &c. he thus writes : — " To conclude in general, against your false charges and manifold abuses and calumnies, contained in your said book, viz. ' Antichrisit in Spirit ;' and to anticipate farther objections on the matters herein ; We sincerely profess and declare, in the sight of God and men, that we do faithfully 10 OF THE ONE ONLY TRUE GOD, believe and profess, that the Holy Scriptures of the Old and New Testament were given by Divine inspiration : and that tlie Three Divine Witnesses in heaven above, namely, the Father, Son, and Holy Ghost, are One true and Eternal God, blessed for evermore, whose omnipresence and omni- potency, we also believe and profess." — P. 27. — 1691. In his essay entitled ; " Truth Prevalent," &c. he says : — " And as for the Holy Trinity, whereby they mean those Divine Holy Three, the Father, the Word or the Son, and Holy Ghost, we have, ever since we were a people or religious Society, sincerely believed and owned those Holy Three, to be one true and living God, blessed for ever."— Introductory epistle, p. 4. — 1701. ISAAC PENINGTON, In a work entitled : " An Examination of the Groundi and Causes," &c.. says : — " Concerning the Sacred Trinity. They (the Quakers) generally, both in their speakings and in their writings, set their seal to the truth of that Scripture, 1 Johji v. 7. That Hhere are Three that bear record in heaven, the Father, the Word, and the Holy Spirit.' That these Three are distinct, as three several beings, or persons ; this they read not ; but in the same place, they read, that Hhey are One.' And thus they believe, their being to be One, their life One, their light One, their wisdom One, their power One : and he that knoweth and seeth any One of them^ knoweth and seeth them all, according to that saying of Christ's to Philip : ' He that hath seen Me, hath seen the Father.' John xiv. 9. Three there are, and yet One ; thus they have read in the Scriptures, and this, they testify, they have had truly opened to them by that very Spirit which gave forth the Scriptures, insomuch that they certainly know it to be true, and own the thing from their very hearts : but as for this title of Sacred Trinity, they find it FATHER, SON, AND HOLY GHOST. 11 not in ^ Scripture;' and they look upon Scripture words as fittest to express Scripture things by. And surely if a man mean the same thing as the Scripture means, the same words will suffice to express it : but the papists and school men having missed of the thing which the Scripture drives at, and apprehended somewhat else, in the wise imagining part, have brought forth many phrases of their own inven- tion, to express their apprehensions by, which we confess we have no unity with ; but are content with feeling the thing whi ch the Scripture speaks of, and with the words whereby the Scriptures express it." — Vol. i. p. 358. — 1660. In " An Epistle to all serious Professors," he has these remarks : — " The first is concerning the Godhead, which we own as the Scriptures express it, and as we have the sensibW, experimental knowledge of it : in which " there are Three that bear record in heaven, the Father, the Word, and the Holy Spirit; and these Three are One," 1 John v. 7. This I believe from my heart, and have infallible demonstrations of; for I know Three, and feel Three in Spirit, even an Eternal Father, Son, and Holy Spirit, which are but one Eternal God. And I feel them also One, and have fellow- ship with them, through the tender mercy of the Lord, in their life, and in their redeeming power. And here I lie low before the Lord in the sensible life, not desiring to know and comprehend notionally ; but to feel the thing inwardly, truly, sensibly, and efi'ectually ; yea, indeed, this is to me far beyond what I formerly knew notionally con- cerning them, and I cannot but invite others hither. *' Now consider seriously, if a man from his heart believe thus concerning the eternal power and Godhead ; that the Father is God, the Word God, the Holy Spirit God ; and that these are one Eternal God, waiting so to know God, and to be subject to Him accordingly ; is not this man in a right frame of heart towards the Lord, in this respect ? Indeed, friends, we do know God sensibly and experiment- 12 OP THE ONE ONLY TRUE GOD, ally, to be a Father, Word, and Spirit; and we worship the Father, in the Son, by his own Spirit, and here meet with the seal of acceptance with Him." — Vol. iv. p. 450. — 1668. EDWARD BURROUGH, In an essay, entitled : " Satan's Design Defeated, &c." I find the following accusation and reply, viz. — " They [the Quakers] do deny the doctrine of the Trinity, and that Christ is God and man in one Person. '' Answer. As for the word Trinity, it is invented, and he hath learnt it out of the mass book, or common prayer book ; but we own the doctrine of the Gospel of Christ, that Christ is God, and the Spirit is God; and there are Three that bear record, the Father, Son, and Spirit, and these are One." — Works, p. 515. — 1659. FRANCIS HOWGILL. In an essay, entiled : " The Heart of New England hard- ened," replying to one who had misrepresented the Society of Friends, he says : — " First, concerning the Trinity ; thou sayest ' they con- fess the Father, Son, and Holy Ghost, and yet they deny the Trinity, and those to be three distinct Persons ;' for confutation of this, thou bringest Heb. i. and iii. He is the express image of his Father's person. '' Thy Trinity is an old popish term, and we love to keep to sound words ; but by Trinity, I suppose thou meanest three, and tliy own words shall confute thee. Thou con- fessest we say, there is Father, Son, and Holy Ghost, and yet but one God, or one Eternal Being or Substance, in which they all subsist; but thy word 'distinct' is thy own and not the Spirit's ; yet, to distinguish betwixt Father, Son, and Spirit, we deny not : and as for Heb. i. it is in another translation rendered, the express image of his substance ; FATHER, SON, AND HOLY GHOST. 13; for person is too gross a word, to express an Eternal and Divine Being in ; and if thou dost hold three distinct substances, thou errest in thy judgment, for that were to make three Gods." Page 303. 1659. GEORGE FOX the Younger, In an essay entitled " A Message of Tender Love," &c. speaking of Jesus Christ, makes use of the following expressions, viz. " This is He that is given to be the Head of the body, which is the congregation of the righteous, the fulness of Him that fiUeth all in all ; that He, in all things, (in whom all fulness dwells,) might have the pre-eminence, being the express substance of the Father's glory, and the very virtue of his being, One with Him in nature, and One in name : for as the Father is Divine, so the Son is also Divine; and as the Father is called the Light, so the Son is also called the Light ; the Father is called the Mighty God, so is the Son also ; yea, the Son's name is called ' Wonder- ful, the Mighty God, the Everlasting Father, (mark that,) the Prince of Peace, of whose government there shall be no end.* " Now in the Father there is Life, and in the Word, the Son, there is Life, and this is One ; and this Life, proceed- ing from the Father and the Son, is that one Eternal Spirit, which is not to be limited ; yea, God is a Spirit, and Christ is the Lord, that Spirit ; yea. He is the second Adam, the Lord from heaven, the quickening Spirit, by whom the free gift is come upon all men, to justify them that believe in the Life : and he that believeth not, he is condemned by the Life, which is the Light that doth enlighten every one that cometh into the world : so the Gift that is come upon the unbeliever ; that condemns him, because he be- lieveth not in the Light, but loves the darkness better." Page 166. 1668. 14 OF THE ONE ONLY TRUE GOD, RICHARD FARNSWORTH. In the year 1658, about ten years after the coraraence- ment of George Fox's public ministry, Richard Farns- worth, who had been convinced under his preaching at Balby, in 1651, Avrote and published " A Confession and Profession of Faith in God," «fec. He addresses it " to all true Christians/' and *' to all faithful, moderate people,'* ■with these words : " Know ye hereby assuredly, that we, who of the world are slanderously reported, as the people of God were in former ages, and who are reproachfully called Quakers, do profess, and confess, testify, own, believe, and declare as followeth : '' That we profess and confess Faith in God the Father, and in Jesus Christ his Eternal Son, the true God, and in the Holy Spirit. And we do acknowledge the Holy Scrip- tures of the Old and New Testament, to be the words of God : this we testify ; and we are not ashamed to confess and profess Faith in God the Father, and in Christ Jesus bis Eternal Son, and in the Holy Spirit, as the Scripture saith ; but we do believe in them, and acknowledge sub- jection and dutiful obedience unto them, viz, the Father, Son, and Holy Spirit. And moreover, we do hereby de- clare and testify to all true Christians, God's elect, what God we do own, and profess Faith in, even in that God that appeared unto Abraham, the father of the faithful, when Abraham was ninety-nine years old, and said unto him : I aiii the Almighty God ; walk before Me and be thou per- fect, Gen. xvii. The Everlasting God, the God of heaven and earth," &c. He then proceeds to enumerate a large collection of Scripture passages, illustrative of the majesty and glorious attributes of the great Jehovah ; after which, he thus proceeds : " And this is God the Father, which we own and profess Faith in, and in Christ Jesus his Eter- nal Son ; who said : I and my Father are One, John x. SO. FATHER, SON, AND HOLY GHOST. 16 upon which saying the Jews took up stones to stone Him ; yet, notwithstanding, the same Christ that the Jews hated, we love, believe in, and own ; who was delivered up to be crucified for our offences, and was raised again for our justification, Rom. iv. 25. who is the true God ; and Him we own and profess Faith in, and in the Holy Spirit, God, together equal with the Father and the Son, one God over all, God blessed for ever."— P. 3, 4.-1658. THOMAS CURWEN, WILLIAM HOULDEN, HENRY WOOD, AND WILLIAM WILSON, Published an answer to John Wiggan, who had traduced the Society of Friends with many false accusations. Their reply contains the following sentence, viz. — " And thou hast denied Christ to be the Word, who is the Light of the world, and doth enlighten every man that comes into the world. There are Three that bear record in heaven, the Father, the Word, and the Holy Ghost — so thou hast denied this record in heaven, who sayest, The Word is not Christ, who was with the Father, spoken of in John — the Word was with God — 1 John v. 20. We are in Him that is true, in his Son Jesus Christ, this is the true God and eternal life."— P. 61.— 1665. EDWARD BOURN, In his '' Answer to Dr. Good's Dialogue against those called Quakers," has the following observations : — *' Tliere are Three that bear record in heaven, the Father, and the Word, and the Holy Ghost, these Three are one : and this we own in Scripture language, according to John's doctrine."— P. 5.— 1675. 16 OF THE ONE ONLY TRUE GOB, WILLIAM SHEWEN, In the year 1679, wrote a work entitled " Tbe true Faith and Experience of the true Christian briefly declared," &c. in which are the following expressions: — " Concerning God. The true Christian believes there is one God, who is a Spirit, pure in essence, omnipresent in being, incomprehensible, and almighty in power. " Page 1. " The true Christian believes in one Lord Jesus Christ, who came from the bosom of the Father, who is the Son of the true God, by whom He made the world; and that this Lord Jesus Christ is his Saviour, Redeemer, Sanctifier, and Cleanser by his precious blood, and is to him as a King, Priest, and Prophet." — Page 7. "The true Christian believeth in the Holy Spirit, being one of the Three which bear record in heaven, which Three are One, and he showeth forth his faith by his obedience thereto ; " &c. P. 12. JOHN BURNYEAT AND JOHN WATSON, In an essay entitled " The Holy Truth and its Professors Defended," make the following declarations, viz. — " He [an opposer] charges us with denying the Trinity, as he terras it. " Answer. — We do really own the Three that bear re- cord in heaven, the Father, the Word, and the Holy Ghost ; and these Three are one, 1 John v. 7. And we also own the three that bear witness in earth, the Spirit, the water, and the blood, and these Three agree in one, as verse 8 ; and so we do, and always did believe, according to the Holy Scriptures."— P. 224.-1688. FATHER, SON, AND HOLY GHOST. 17 WILLIAM CHANDLER, ALEXANDER PYOTT, JOSEPH HODGES, AND OTHERS, In "A brief Apology on behalf of the people in derision called Quakers," &c. use the following expressions : — " We believe in that great omnipotent God, that made and created all things, and gave us our being, whom in sincerity of heart we fear, reverence and worship, being seriously concerned for our souls' welfare to eternity. We believe that great mystery, that there are Three that bear record in heaven, the Father, Son, and Holy Ghost, and that these Three are One being and substance." — Page 7. —1693. BENJAMIN COOLE. About the year 1696, this friend wrote and published a work, entitled " The Quakers cleared from being Apos- tates," &c. in reply to a certain Samuel Young, who had proved himself a bitter opponent of the Society. From this work we take the following declaration of faith : — "We believe in one God, the Father Almighty, maker of all things, visible and invisible ; and in One Lord Jesus Christ the Son of God, the only begotten Son of the Father, that is of the substance of the Father, by whom all things were made, both the things in heaven, and the things in earth : who for us men, and for our salvation, came down and was incarnate; He was made man; He suffered, and rose the third day ; He ascended into the Leavens; He shall come to judge both the quick and the dead. And we believe in the Holy Ghost."— Page 59. "And for the Trinity, as he calls it. we as much believe it as the Scripture declares it, viz. For there are Three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these Three are One."— P. 63. 18 OF THE ONE ONLY TRUE GOD, JOHN CROOK. In the year 1698, shortly before the decease of this worthy man, he reprinted a declaration of the early Faith of the Society of Friends, to which he prefixes the follow- ing note, viz. — '' It being allowed by some late adversaries, that we are more sound in the fundamental doctrines of the Christian faith than they thought of ; yet they persist to object, that we have altered our religion, and that our ancient Friends held grievous errors : I am therefore willing, in the eighty- first year of my age, that this following treatise should be reprinted, that they may see what myself, with our ancient Friends, held in the year 1663. " JOHN CROOK. " Hertford, the 10th of the 10th month, 1698." From this declaration or confession, which is entitled " Truth's Principles," &c. we extract the following. After speaking largely of the gift of the Holy Spirit, dispensed to all mankind, he adds — "By this grace and gift within, we believe, that to us, though in the world there be lords many, and gods many, there is but one God, the Father of our Lord Jesus Christ, witnessed within man, only by the Spirit of Truth, that manifests both the Father and the Son ; and these Three are One, and agree in One ; and he that honours the Father, honours the Son that proceeds from Him ; and he that denies the Spirit, denies both the Father and the Son, and is antichrist ; but he that believes in the Spirit, and is led by it, is the son of God ; Rom. viii. 14. 'As many as are the sons of God, are led by the Spirit of God.' "—1663. FATHER, SON, AND HOLY GHOST. W JOSEPH WYETH, In replying to the false accusations brought against the Society of Friends, makes use of the following lan- guage :— "It hath been an objection often made, sometimes fool- ishly, sometimes enviously, but always falsely, that we deny the holy Three, mentioned 1 John v. 7. which bear record in heaven ; because we cannot but think the word ' Person,' too gross to express them. We own their distinction in all the instances of it, recorded in Holy Writ ; and have a thousand times declared our sincere belief, in Almighty God, the Creator of all things, and in Jesus Christ his Eternal Son, by whom all things were made, and in the Holy Spirit, proceeding from the Father and the Son*" Switch for the Snake, p. 184, " Snake, p. 121. — The Quakers and Socinians acknow- ledge a Three, but deny a Trinity, which is to confess the same thing in English and to deny it in Latin ; for trinitas is only Latin for three. But the meaning is, they would not have the Three in heaven to be Three Persons. Though they cannot make sense of what Three they are, if not Three Persons." To which Joseph Wyeth replies : " What the Socinians acknowledge, is not my business to inquire. But for ourselves, we acknowledge the Three mentioned in Holy Writ, which bear record in heaven, and we need not the pedantry of the Snake, to translate the w ord into Latin : and the sense we make of the Three, so bearing record, is the same which is declared by the Holy Ghost; and when the Snake shall show that the Holy Ghost hath declared them Three Persons, we will not fail so to express them."— Page 186, 187.-1699. 90 OF THE ONE ONLY TRUE GOD, RICHARD ASHBY, JOHN FIDDEMAN, and JOHN CADE. In the year 1699, these Friends published a work, entitled " The True Light Owned and Vindicated, &c."-- Defending the Society from the charge of blasphemy, they say: " We do solemnly and in good conscience testifiy and declare, in behalf of the people called Quakers, that they profess and teach no other Light within, for man to be led and guided by, than what the Holy Scriptures hold forth, and declare of very plainly, concerning the Eternal God, and Jesus Christ the Eternal Son of God, and the Eternal Spirit, proceeding from the Father and the Son, who with the Father and Son, is one God blessed for ever." — P. 7. —1699. JOHN FIELD, " In a pamphlet entitled : " Some Observations on the Remarks upon the Quakers," &c. replies to several accu- sations brought against the Society, and charges his opponent with asserting two untruths; one of which is "that the Quakers deny the ever blessed and undivided Trinity : of which he [the accuser] as confidently as falsely says, * nothing is more certain than that they are against. ' When nothing is more true, than they do, and always did own, there are Three that bear, record in heaven, the Father, the Word, and the Holy Ghost, and these Three are One ."—Page 9.— 1700. RICHARD CLARIDGE, In his " Treatise on the Doctrine of the Trinity," makes the following observations, viz. — FATHER, SON, AND HOLY GHOST. 21 "Is it not better and safer to speak of the my sterious Trinity in the language of the Holy Ghost, tlian in their invented terms and phrases? By keeping to Scripture revelation, we shall declare our faith in a form of sound and safe words ; but if we go beyond those sacred records for our creed, there may quickly be as many symbols of faith, as there are fond and ambitious innovators. "Therefore in this, and all other articles of Faith and doctrines of religion, in common to be believed, in order to Eternal Salvation, let not the opinions, explications, or conceptions of men, which are often dubious, various, or erroneous, be esteemed as a rule or standard ; but let every one rely upon the Divine testimony of the Holy Scriptures, which declare that ' God is One, and there is none other besides Him; and that the One God is Father, Son, and Holy Spirit : or, as it is expressed I John v. 7. — The Father, the Word, and the Holy Ghost.' "—Works p. 414. In his essay on the doctrine of " Christ's Satisfaction,*' be says : " And as we distinguish between a Scripture Trinity, Father, Son, and Holy Ghost, which we unfeignedly be- lieve; and that humanly devised Trinity of Three distinct and separate persons, which we receive not, because the Holy Scriptures make no mention of it: so we distinguish between Scripture redemption and the vulgar doctrine of satisfaction. The first we receive, the second wc reject.'* Page 423. THOMAS BEAVEN. From a Confession of Faith, published on behalf of the Society of Friends, we extract the following, viz. " To give them the true sense of that people ( the Qua- kers) I say, that as I, so they believe in the Father, i he Son, and the Holy Ghost, Almighty, Al]-secin<^, Oinni[iro- icnt, One God, the Creator of all things, both in hcavca !39 OF THE ONE ONLY TRUE GOD and earth : tliat the Son, in the fulness of time, came down from heaven, and took upon Him, not the nature of angels, but the seed of Abraham ; \^'as born of the Virgin Mary ; suffered under Pontius Pilate, the cruel and shameful death of the cross, to be a propitiation and atonement for the sins of the whole world ; He rose again the third day from the dead, and ascended into heaven, and is the Intercessor, Advocate, and Mediator, between God and man ; the King, Priest, and Prophet of his Church, the only Author of Salvation, unto all that obey Him — true God and perfect man. " That the Holy Ghost proceedeth from the Father and the Son, the Lord and giver of Light to the minds and consciences of men; the sanctifier of the heart; the inward Comforter of good men, and condemnor of evil men ; the safe Leader into all necessary Truth; the guide sent us from heaven to lead us thither. That God hath always had a Church or people in the world, consisting of believing and obedient souls, according to the best Light and know- ledge received from Him, of whatsoever nation or different profession." DECLARATIONS OF THE SOCIETY OF FRIENDS. The following is extracted from a tract, entitled "The Christianity of the Quakers asserted, against the unjust charge of their being no Christians, wherein is a plain Confession of the Faith of the Quakers, in the form of a catechism, printed the first year after the revolution, 1689, and given in to Parliament " Q. "What's your belief concerning the blessed Trinity, as our term is ? " Answer. Our belief is, that in the unity of the God- head there is Father, Son, and Holy Ghost, being those Three Divine witnesses that bear record in heaven, the Father, the Word, and the Holy Spirit, and that these FATHER, SON, AND HOLY GHOST. ^ Three are One, according to Holy Scripture testimony*" See " A Review of the State of the English Nation," pub- lished 1706. For further extracts from this Declaration, see the next section. In the year 1693, the Society of Friends were greatly misrepresented and traduced, as denying the doctrines of the Christian religion, particularly the Divinity of our Lord Jesus Christ, and his propitiatory sacrifice for the sins of the whole world. In order to clear themselves from these false accusations, they drew up a full declaration of their Christian belief, from which I extract the following— the remainder will be inserted under the next section. After stating the causes which led to the publication of it, they thus proceed, viz. " We are, therefore, tenderly concerned for Truth's sake, in behalf of the said people, (as to the body of them, and for all of them who are sincere to God, and faithful to their Christian principle and profession,) to use our just endeavours to remove the reproach, and all causeless jealousies concerning us, touching those doctrines of Chris- tianity, or any of them, pretended or supposed, to be in question in the said division ; in relation ^hereunto, we do, in the fear of God, and in simplicity and plainness of Lis Truth received, solemnly and sincerely declare what our Christian belief and profession has been, and still is, in respect to Jesus Christ, the only begotten Son of God, his suffering, death, resurrection, glory, light, power, great day of judgment, &c. " We sincerely profess faith in God by his only begotten Son Jesus Christ, as being our Light and Life, our only way to the Father, and also our only Mediator and Advo- cate with the Father. " That God created all things; He made the worlds by his Son Jesus Christ, He being that powerful and living Word of God by whom all things ^^e^e made ; and that the Father, the Word, and Holy Spirit are One, in Divine D 2 24: ONE ONLY TRUE GOD, &C. Being inseparable ; one true, living, and Eternal God, blessed for ever." Signed in behalf of our Christian profession and people aforesaid, George Whitehead, Ambrose Rigge, William Fallowfield, James Parke, Charles Marshall, John Bow- ater, John Vaughton, William Bingley. See Sewell's History, voL ii. page 499. Settiott II. On the Divinity/ and Offices of our Lord and Saviour ^ Jesus Christ, There is scarcely any article of Christian Doctrine, in which the Society of Friends have more fully or repeatedly declared tlieir sincere belief, than in the proper Divinity of our blessed Lord and Saviour Jesus Christ. They have uniformly testified that He was the Word of God, spoken of by the Evangelist John, by whom the world and all things else were made ; who was with God in the begin- ning, and who was, and is, over all, God blessed for ever, Amen. They believe that in the fulness of time, this Eternal " Word was made flesh," and dwelt among men in the person of our Lord Jesus Christ, who was conceived of the Holy Ghost and born of the Virgin Mary, at " Beth- lehem of Judea, in the days of Herod the king ;" concern- ing whom the angels declared to the shepherds who " were keeping watch over their flocks by night:" " unto you is born this day in the city of David, a Saviour which is Christ the Lord." That He went about doing good to the bodies and souls of men ; preaching the Gospel of salvation, and giving eternal life to as many as believed on Him — that He wrought many mighty miracles, and gave other infallible proofs that He was the promised Messiah, the true Christ, the Son and sent of God, the Redeemer and Saviour of the world, One with the Father, agreeably to his own blessed declarations. They also believe that this same Lord Jesus Christ, was betrayed into the hands of his cruel enemies, by Judas Iscariot ; falsely accused by the Jews ; condemned and crucified under Pontius Pilate, and his body laid in the sepulchre of Joseph of Arimathea. That He rose from the dead on D 3 26 ON THE DIVINITY AND the third day, in conformity with his previous declaration : "destroy this temple, and in three days I will raise it lip" — tarried with his disciples many days after his resur- rection, and finally ascended up into heaven in their sight; where He now sitteth at the right hand of God the Father, in a glorified body ; our Mediator, Advocate, and Interces- sor with the Father; from whence He shall come in power and great glory, and all the holy angels with Him, to judge both quick and dead, in that great day when all nations shall be gathered before Him, and He shall separate them one from another, as a shepherd divideth his sheep from the goats, and render to every man according to his deeds ; to them who by patient continuance in well doing, seek for glory, and honour, and immortality — eternal life ; but unto them that are contentious and do not obey the Truth, but obey unrighteousness — indignation and wralli, tribula- tion and anguish, upon every soul of man that doth evil ; everlasting destruction from the presence of the Lord, and from the glory of his power ; where their worm dieth not, and the fire is not quenched. The Society of Friends also believe that He laid down his precious life, and offered Himself up to the ignominious death of the cross, a voluntary sacrifice for sin ; thereby becoming the propitiation for our sins, and not for ours only, but also for the sins of the whole world. That while we were yet sinners, in due time Christ died for the un- godly : who his own self bare our sins in his own body on the tree ; that we, being dead to sin, should live unto righteousness ; by whose stripes we are healed ; whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past ; that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord. They also believe Him to be the Lord from heaven, the quickening Spirit, who is now come the second time without sin unto salvation, by his own Holy Spirit ; the OFFICES OF JESUS CHRIST. 27 manifestation of which is given to every man to profit withal. He is the true Light, which lighteth every man that coraeth into the world ; and as many as receive Him, to them giveth He power to become the sons of God, even to them that believe on his Name. And it is only as his Holy Light, Spirit, or Grace in the soul, is sincerely believed in and obeyed, that the blessed end and benefits of the coming of the dear Son of God in the flesh, and of his propitiatory sufi"erings and death on the cross for our sins, can be savingly known and experienced. The Society of Friends have never believed in, nor preached, any other Lord Jesus Christ, than Him who thus appeared at Jerusalem, and freely laid down his life for a fallen world ; but have ever owned and confessed Him tb be their Foundation, and the Rock of Eternal Salvation to all those who believe in Him. He is the only wise God our Saviour, King of kings and Lord of lords — the Lamb slain from the foundation of the world ; who hath loved us and washed us from our sins in his own blood ; and con- cerning whom the apostle John, in the Revelations, bears this exalted testimony : " And I beheld, and I heard the voice of many angels round about the Throne, and the beastSs and the elders ; and the number of them was ten thousand times ten thousand, and thousands of thousands ; saying with a loud voice : Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing ; and every creature which is in heaven and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb, for ever and ever. And the four beasts said Amen," D 4 S8 ON THE DIVINITY AND GEORGE FOX. Among the many early writers in the Society of Friends, there are few who appear to have entertained more clear and scriptural views, of the coming and ofRces of our Lord Jesus Christ; who evinced a more sincere faith in Him, or greater reverence for his Divine attributes and character, than George Fox. These characteristics of that great man were obvious to "^ his cotemporaries. George Whitehead, in a testimony * concerning him, says : — " This our deceased friend and servant of Jesus Christ, truly testified of Him in all respects, both as come in the flesh, and in the Spirit; both as Christ was and is our ^only Mediator and Advocate, and as He was and is, God 'over all, blessed for ever ; whom He so dearly loved and honoured, that He often offered up his life, and deeply suffered for Him, and that in dear and constant love to his seed ; that a holy generation might be raised, strength- ened, and increased in the earth, among the children of men. And his knowledge and ministry of our Lord Jesus Christ, being after the Spirit in life and power, did no ways imply any lessening of the dignity or glory of Christ; nor any defect of faith or love to Christ, as He came and suffered in the flesh for mankind, as some adversaries have injuriously misrepresented and aspersed him ; for he highly esteemed Christ's sufferings, death, resurrection, and glory ; and powerfully testified of the virtue, power, blessed and spiritual design, fruit, and effects thereof, as revealed and witnessed by his Holy Spirit." The subsequent quotations from G. Fox's journal and other writings, will confirm the sentiments expressed by George Whitehead. ** This priest Stevens asked me : * Why Christ cried out upon the cross : " My God, my God, why hast Thou for- laken Me ?" and why He said : " If it be possible, let this cup pass from me ; yet not my will but Thine be done ?" ' I told OFFICES OF JESUS CHRIST. 29 him, at that time the sins of all mankind were upon Him, and their iniquities and transgressions, with which He was wounded; which He was to bear, and to be an offering for, as He was man, but died not as He was God ; so in that He died for all men, tasting death for every man, He was an offering for the sins of the whole world. This I spoke, being at that time in a measure, sensible of Christ's sufferings." — Journal, p. 86. — 1644. In his '* Great Mystery," replying to one who asserted " that every man in the world should not have his sins pardoned," He replies : — "Christ gave himself, his body, for the Life of the whole World ; He was the offering for the sins of the whole world ; and paid the debt, and made satisfaction ; and doth enlighten every man that comes into the world, that all, through Him, might believe; and he that doth not believe in the offering, is condemned already." — P. 63. — 1659. In the year 1668, the Society of Friends issued a tract, entitled " An Epistle from the people in scorn called Quakers, for all people upon the earth to read over, that they may see what the people called Quakers hold, con- cerning God, Christ, his death, his resurrection, his blood, his offering, redemption, salvation, justification, faith, and hope." This Epistle was drawn up by George Fox and Ellis Hookes, as appears by Whiting's Catalogue, p. 58. Ellis Hookes was a citizen of London, and the clerk of the first Yearly Meeting of Friends, held in 1675, and the author of several valuable treatises. The following ex- tract is taken from the Epistle, viz.— ''Christ Jesus the Emmanuel, God with us; whom all the angels must worship. Christ offered Himself through the Eternal Spirit, without spot to God, and by his blood purges our consciences from dead works to serve the Living God. And so we know that Christ, by one offering, Lath for ever perfected tiiem that are sanctified. And so as people walk in the Light, they have fellowship one with another, and the blood of Christ cleanscth from all sin. D 5 so ON THE DIVINITY AND And Christ, his own self bare our sins in his body- on the tree, that "we being delivered from sin, should live unto righteousness — by whose stripes you are healed. And we, being justified by the blood of Christ, shall be saved from wrath through Him. For if when we were enemies we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life.— i^ow. v. 8." From the Postscript to the Epistle, I take the following, viz. — ^^ And this is to clear us from all those pamphlets which are spread and scattered up and down among people, that ■we should deny the Godhead, his Eternal power, or his offering, or his blood, or that we should be bought with a price. For it pleased the Father, that in Him the fulness of the Godhead should dwell bodily ; and the Father, and the Son, and the Spirit, we do own. And so let all stop their mouths, that say that the Quakers' principles are hid till now ; for we have manifested our principles both in our printed books, and would that all people know our inside as they know our outside : and we do know, and also others know it, that we have an esteem of Christ's suffer- ings and death, and blood, and the Scriptures of the Prophets and Apostles, more than any other people." GEORGE FOX. ELLIS HOOKES. In an Essay entitled the " Royal Law of God Revived," &c. he says : — " And further saith the Apostle in 1 John i. 1, 2. "We have an advocate with tlie Father, Jesus Christ the righteous; and He is the propitiation for our sins ; and not for ours only, but for the sins of the whole world." "Now mark, this is a large word for all people to take notice of, that Jesus Christ is the propitiation for the sins of the whole world. Therefore every one of you, in your own particulars, know this, tliat Christ Jesus, who is crowned OFFICES OF JESUS CHRIST, 31 with glory and bonour, did taste death for every man ; mark, for every man ; and whosoever denies this doctrine is an antichrist; and preaches another, is a false preacher and seducer, and brings people to trouble and loss, from that which is right, and their due, in which is their satis- faction : so these are universal things to all mankind, whereby all mankind might come out of the earthly old Adam, in the fall and transgression, to Him that hath died for them all, and purchased them all, and tasted death for all, and enlightened them all, and gave his grace to them all ; and He willeth that all might be saved, and come to the knowledge of the Truth of Christ, who doth this. And whoever teacheth another doctrine, brings people into sects and confusion, to destroy one another, where they have not natural aflPections, and will do that to another, which they would not have others do unto them, who break the bonds thereby of civil commerce amongst man- kind ; and the religions, ways, and worships of all such, are no worships, religions, nor ways to God ; but set up by a dark, peevish spirit, by which they destroy one another, which are God's creatures, about them ; all which come from Him, who is out of the truth, whom Christ came to destroy."— Po^e 19.— 1671. The following is extracted from his letter to the gover- nor and council of Barbadoes : — " Whereas, many scandalous lies and slanders have been cast upon us, to render us odious ; as that we deny God, Christ Jesus, and the Scriptures of Truth, &c. This is to inform you, that all our books and declarations, which for these many years have been published to the world, clearly testify the contrary. Yet for your satisfaction, we now plainly and sincerely declare — " That we own and believe in the Only, Wise, Omnipo- tent, and Everlasting God, the Creator of all things in heaven and earth, and the Preserver of all that He hath made ; who is God over all blessed for ever : to whom be D 6 32 ON THE DIVINITY AND all honour, glory, dominion, praise, and thanksgiving, both now and for evermore ! ''And we own and believe in Jesus Christ, his beloved and only begotten Son, in whom He is well pleased ; who was conceived by the Holy Ghost and born of the Virgin Mary; in whom we have redemption, through his blood, even the forgiveness of sins; who is the express image of the invisible God, the First-born of every creature ; by whom were all things created that are in Heaven and in earth, visible and invisible ; whether they be thrones, dominions, principalities, or powers, all things were created by Him. *' And we own and believe, that He was made a sacrifice for sin, who knew no sin ; neither was guile found in his mouth ; that He was crucified for us, in the flesh, without the gates of Jerusalem ; and that He was buried and rose again the third day, by the power of his Father, for our justification; and that He ascended up into Heaven, and now sittelh at the right hand of God. "This Jesus, who was the foundation of the holy pro- phets and apostles, is our foundation; and we believe there is no other foundation to be laid, but that which is laid, even Christ Jesus, who tasted death for every man — > shed his blood for all men ; is the propitiation for our sins, and not for ours only, but also for the sins of the whole world : according as John the Baptist testified of Him, when he said : * Behold the Lamb of God, that taketh away the sins of the world.' John i. 29. " We believe that He alone is our Redeemer and Saviour, the Captain of our Salvation, who saves us from sin, as well as from hell and the wrath to come ; and de- stroys the devil and his works. He is the seed of the woman, that bruises the serpent's head, viz. Christ Jesus, the Alpha and Omega, the first and the last. He is, as the Scriptures of Truth say of Him, our wisdom, righteous- ness, justification and redemption ; neither is there salvation in any other; for there is no other name under heaven, OFFICES OF JESUS CHRIST. SS given among men, whereby we may be saved. He alone is the Shepherd and Bishop of our souls. He is our Prophet whom Moses long since testified of, saying: 'A Prophet shall the Lord your God raise up unto you, of your brethren like unto me ; Him shall ye hear in all things, whatsoever He shall say unto you : and it shall come to pass that every soul that will not hear that Prophet, .shall be destroyed from among the people.' Acts ii. 22, 2.S. *' He is now come in Spirit, '' and hath given us an understanding that we know Him that is true.' He rules in our hearts by his law of love and life, and makes us free from the law of sin and death. We have no life but by Him; for He is the quickening Spirit, the second Adam, the Lord from Heaven, by whose blood we are cleansed, and our consciences sprinkled from dead works to serve the living God. He is our Mediator, who makes peace and reconciliation between God offended, and us offend- ing ; He being the Oath of God, the New Covenant of Light, Life, grace, and peace, the Author and Finisher of our Faith. This Lord Jesus Christ, the heavenly man, the Immanuel, God with us, we all own and believe in ; He whom the High Priest raged against, and said He had spoken blasphemy; whom the priests and elders of the Jews took counsel together against, and put to death ; the same whom Judas betrayed for thirty pieces of silver^ which the priests gave Him, as a reward for his treason ; who also gave large money to the soldiers, to broach a horrible lie, namely, that his disciples came and stole Him away by night, whilst they slept. After He was risen from the dead, the history of the Acts of the Apostle sets forth, how the chief priests and elders persecuted the disciples of this Jesus, for preaching Christ and his resurrection. This, we say, is that Lord Jesus Christ whom we own to be our Life and Salvation." P. 145, 146, Journal, vol. ii. —1673. In his "Answer to all such as falsely say, the Quakers are no Christians," written from Worcester Prison, and 34 ON THE DIVINITY AND printed in the j^ear 1682, he has the following declaration, viz. — "And Christ hath purcliased his Church with his own blood, Acts XX. 28. ' And we give thanks unto the Father, ■which hath made us meet to be partakers of the inheritance of the saints in Light, who hath delivered us from the power of darkness, and hath translated us into the king- dom of his dear Son ; in whom we have redemption through his blood, that is, the forgiveness of sins : who is the image of the invisible God, the First-born of every creature ; for by Him were all things created, which are in heaven, and which are in earth, things visible and invisible, whether they be thrones, dominions, principalities, or powers, all things were created by Him and for Him ; and He is before all things ; and in Him, and by Him, all things consist ; and He is the Head of the body, the Church, who is the beginning, and the First-born from the dead, that in all things He might have the pre-eminence ; for it pleased the Father that in Him should all fulness dwell,' CoL i. And many other scriptures we might bring, which do prove that Christ is the Head of the Church. '* And Christ saith, all power in heaven and in earth is given to me, Matf. xxviii. 18. And we know that the Son of God is come, and hath given us an understanding, that we maj' know Him that is true, and we are in Him that is true, even in his Son Jesus Christ; this is the true God, and Eternal Life, 1 John v. 20. And Christ and the apos- tles in Ihdf days, did not set up one man to be pope, nor set a triple crown on his head, to be Christ's vicar and vice- gerent upon earth, nor set him above the apostles, &c. : but on the contrary, Christ said : it was the gentiles that exercised lordship, and are called gracious lords ; but said Christ, he that will be the greatest among you, let him be servant unto all : not pope or lord over all, but servant unto all. And Christ gave the keys and power, to others of his disciples, as well as Peter, to bind and loose, Matt. xviii. 19. And so Christ prayed for all his disciples and OFFICES OF JESUS CHRIST. 35 followers, tliat God had given Hira, Ihat He would keep them from the evil of the world ; and not only for Peter as may be seen in John xvii. 9. And we own the Father, the Son, and the Holy Ghost, as the apostles have de- clared. " When the fulness of time was come, God sent forth his Son, made of a woman, made under the law, that He might redeem them that were under the law, that we might receive the adoption of sons. Gal. iv. 4, 5. And by the grace of God, Christ tasted death for every man, Heh, ii. 9. And how that Christ died for our sins, according to the Scriptures ; and that He was buried, and rose again, according to the Scriptures, 1 Cor. xv. S, 4. For other foundation can no man lay than that is laid, Jesus Christ, 1 Cor. iii. 11. And so we believe those things which God before hath showed, by the mouth of all his prophets, that Christ should suffer ; and He hath thus fulfilled it, and is risen from the dead, and is at the right hand of God ; who is alive again, and lives for evermore ; and will reward every man according to his deeds ; and is the Judge both of the quick and dead ; and his sheep now hear his voice, and follow Him, as in the apostles' days. Acts iii. Rev, i. 18. Neither is there salvation in any other than in the Name of Jesus ; for there is none other Name given under heaven among men, whereby we must be saved, Acts iv. 12. And without controversy, great is the mystery of God- liness ', God manifested in the flesh, justified in the spirit, seen of angels, preached unto the gentiles, believed on ia the world, and received up into glory, 1 Tim. iii. 16." "And in the fulness of time, according to the promise of the Father, Christ was nmn ifested in the flesh, and by the grace of God tasted death for every man, as before ; is risen, and ascended, and sits on the right hand of God in heaven, and is the only Mediator between God and man; and that He exercises his proplietical, kingly, and priestly oflace now in his Church, and also his oflfices as a Coun- sellor and Leader, Bisliop, Shepherd and Mediator : He, to 36 ON THE DIVINITY AND wit, the Son of God, He exercises these offices, in his household of faith, whose house we are, that are believers in the Light, and by faith engrafted into Christ, the Word, by whom all things were made ; and so are heirs of eternal life, being elected in Him before the world began. And we do not matter if this Jewish spirit saith now of us, as it did formerly of the followers of Christ, that none but accursed people followed Him, that knew not the law : and if you say as Nathaniel said : John i. 46. can there any. good thing come out of Nazareth ? We say with Philip, come and see."— Pc^e^ 26, 27, 28.— 1682. In a paper which he wrote, " Concerning the true Church," &c. he says — *^ Christ took upon Him the seed of Abraham ; He doth not say the corrupt seed of the gentiles ; so, according to the flesh, He was of the Holy seed of Abraham and David, and his holy body and blood was an offering and a sacrifice for the sins of the whole world, as a Lamb without blemish, whose flesh saw no corruption. By the one offer- ing of Himself, in the New Testament, or New Covenant, He has put an end to all the offerings and sacrifices, amongst the Jews in the Old Testament. Christ, the Holy Seed, was crucified, dead, and buried, according to the flesh, and raised again the third day, and his flesh saw no corruption. Though He was crucified in the flesh, yet quickened again by the Spirit, and is alive, and liveth for evermore; and hath all power in heaven and earth given to Him ; and reigneth over all; and is the one Mediator between God and man, even the man Christ Jesus." — Journal, vol. ii. p. S84.— 1686. The following extracts from Tuke*s Selections from the Epistles of George Fox, will confirm the foregoing ; viz. — From an epistle written in 1653 — " The glorious Light is shining, the immortal is bringing forth out of death; the prisoners have hope of their pardon, the debt being paid, and they freely purchased by OFFICES OF JESUS CHRIST. 37 Christ's blood: and He is come into the prison houses; the prisoners begin to sing in hope of their eternal free- dom, leaping for joy of heart ; and the dumb tongue shall sing praises." 1662. *' So bring them to the great Sacrifice, the Lord Jesus Christ, the Seed of the woman, who offered up Him- self for the sin of the world; the Top Stone which is laid over all, who is restoring by his power, who hath all power in heaven and earth." 1673. "And there is no salvation by any other name under heaven, but by the Name of Jesus, which signifies a Saviour. And in his name keep your men's and women's, and all your other meetings, that you may feel Him in the midst of you exercising his offices, as He is a Prophet whom God has raised up to open to you ; and as He is a Shepherd, who has laid down his life for you, to feed you, so hear his voice ; and as He is a Counsellor and a Com- mander, follow Him and his counsel ; and also as He is a Bishop to oversee you with his heavenly power and Spirit ; and as He is a Priest, who offered up Himself for you, who is made higher than the heavens, who sanctifies his people, his church, and presents them to God, without blemish, spot, or wrinkle : so I say, know Him in all his offices, exercising them amongst you and in you." 1676. *' So every true believer, will confess to Christ, his salvation, his way, light and life, out of death and dark- ness ; his Prophet to open to him, his Captain and Com- mander, to command and to lead him ; his Counsellor, to counsel him; and his Priest, who hath offered Himself for him, and who sanctifies him, and offers him up to God; to whom be all praise and glory for ever. Amen." So important and essential did George Fox consider the knowledge and belief, of the coming and offices of our Lord and Saviour Jesus Christ, that He exhorted his friends in America, to impress it on the minds of the native Indians, as well as the negroes under their care. This will 38 ON THE DIVINITY AND appear from the following extract of an epistle, "written by him in 1679, viz. — " And also you must instruct and teach your Indians and negroes, and all others, how that Christ, by the grace of God, tasted death for every man, and gave Himself a ransom for all men, to be testified in due time, and is the propitiation, not for the sins of Christians only, but for the sins of the whole world ; and how that He doth enlighten every man that cometh into the world with his True Light, ■which is the life in Christ, by whom the world was made.'' Again in 168T. "And if sometimes you should have some meetings with the Indian kings, and their councils, to let them know the principles of Truth ; so that they may know the way of salvation, and the nature of true Chris- tianity, and how that Christ hath died for tliem, who tasted death for every man ; and so the Gospel of salvation must be preached to every creature under heaven ; and how that Christ hath enlightened them, who enlightens all that come into the world." The following is a beautiful specimen of the Christian consolation, which he administered to his persecuted and suffering brethren : — " If the world do persecute you, and take away your goods or clothes, was not your Lord and Master so served ? Did not they cast lots for his garments ? Was not He baled from the priests to Herod, and before Pontious Pilate, and spit upon ? And if they hate thee, and spit upon thee, He was hated and spit upon/or thee. Did He not go to prison for thee ? and was He not mocked and scourged for thee ? Did not He bow to the cross and grave for thee. He who had no sin, neither was guile found in his mouth ? And did He not bear thy sins in his own body upon the tree ? and was He not scourged for thee, by; whose stripes we are healed ? Did not He suffer the contradiction of sinners, who died for sinners, and went into the grave for sinners, and died for the ungodly, yea, tasted death for every man? OFPFICES OF JESUS CHRIST. S& who through death destroyed death, and the devil, the power of death, and is risen ? for death and the grave could not hold Him ; and the powers and principalities, with all their guards and watches, could not hold Him within the grave — but He is risen ; and is ascended far above all principalities, powers, thrones, and dominions, and is set down at the right hand of God, and rcmaineth in the heavens till all things be restored : and He is restoring with his light, grace, truth, power, Spirit, faith, gospel, and word of life, so that you read of some that came to sit together in heavenly places in Christ Jesus." ROBERT BARCLAY, In his Catechism after reciting several passages of Scripture, which testify to the appearance of Christ in the flesh, and his pre-existenceprocee ds — "Question. — These are very clear, that even the world was created by Christ : but what Scriptures prove the Divinity of Christ against such as falsely deny the same ? "Answer. — And the Word was God. Whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever. Amen. Who being in the form of God, thought it no robbery to be equal with God. And we know that the Son of God is come, and hath given us an understanding, that we may know Him that is true ; and we are in Him that is true, even in his Son Jesus Christ : this is the true God and Eternal Life." Page 8. " Question. — After what manner doth the Scripture as- sert the conjunction and unity of the Eternal Son of God, in and with the man Christ Jesus ? "Answer. — And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father.) full of grace and truth. For He whom God hath sent, speaketh the words of God ; for 46 ON THE DIVINITY AND God giveth not the Spirit by measure unto Him. How God anointed Jesus of Nazareth with the Holy Ghost and with power, who went about doing good, and healing all that were oppressed of the devil ; for God was with Him. For it pleased the Father that in Him should all fulness dwell. For in Him dwelleth all the fulness of the Godhead bodily. In Him are hid all the treasures of wisdom and knowledge."-~PG^e 10.— 1673. In his confession of Faith, he has the following ; — "Article 4th. — Concerning the Divinity of Christ, and his being from the beginning. '• In the beginning was the Word; and the Word was with God ; and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not any thing made that was made. Whose goings forth have been from of old, from everlasting. For God created all things by Jesus Christ. Who being in the form of God, thought it no robbery to be equal with God. And his name is called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace. Who is the image of the invisible God, the First-born of every creature. The Brightness of the Father's glory, and the express Image of his substance. Who was clothed with a vesture dipped in blood ; and his Name is called the Word of God. In Him dwells all the fulness of the God- head bodily ; and in Him are all the treasures of wisdom and knowledge, " Article 5th. — Concerning his appearance in the flesh. " The Word was made flesh. For He took not on Him the nature of angels ; but He took on Him the seed of Abraham, being in all things made like unto his brethren. Touched with a feeling of our infirmities, and in all things tempted like as wc are, yet without sin. He died for our sins, according to the Scriptures, and He was buried, and He rose again the third day, according to the Scriptures. " Article 6th.— Concerning the end and use of that appearance. OFFICES OF JESUS CHRIST. ik " God sent his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh. For this purpose the Son of God was manifested, that He might destroy the works of the devil ; being manifested to take away our sins. For He gave Himself for us, an offering and a sacri- fice to God for a sweet smelling savour ; having obtained eternal redemption for us. And through the Eternal Spirit, oflTered up Himself without spot unto God, to purge our consciences from dead works, to serve the Living God. He was the Lamb that was slain from the foundation of the world, of whom the fathers did all drink; for they drank of that spiritual Rock that followed them, and that Rock was Christ. Christ also suff'ered for us, leaving us an example, that we should follow his steps. For we are to bear about in the body the dying of the Lord Jesus, that the life also of Jesus miffht be made manifest in our body; being alway delivered unto death for Jesus' sake, that the life also of Jesus may be made manifest in our flesh. That we may know Him and the power of his re- surrection, and the fellowship of his sufi'erings, being made conformable to his death."— P. 106, &c.— 1673. From his " Apology for the true Christian Divinity," I extract the following, viz. — " For the infinite, and most wise God, who is the foun- dation, root, and spring of all operation, hath wrought all things by his eternal Word and Son. This is that Word that was in the beginning with God, and was God, by whom all things were made ; and without whom was not any thing made that was made. This is that Jesus Christ, by whom God created all things, by \^ horn and for whom all things were created that are in heaven, and in earth, visible and invisible, whether they be thrones, or domi- nions, or principalities, or powers, Coloss. i. 16. Who therefore is called the First-born of every creature, CoL i. 15. As then that infinite and incomprehensible Fountain of Life, and motion operateth in the creatures by his own Eternal Word and Power, so no creature has access again 4? ON THE DIVINITY AND unto Him, but in and by the Son, according to his own ex- press words : ' No man knoweth the Father but the Son, and He to whom the Son will reveal Him,' Matt. xi. 27. Luke X. 22. And again He Himself sailh : ^ I am the way, the truth, and the life : No man cometh unto the Father but by Me,' John xiv. 6. " Hence He is filly called the Mediator betwixt God and man : for having been with God from all eternity, being Himself God ; and also in time, partaking of the nature of man, through Him, is the goodness and love of God con- veyed to mankind, and by Him again, man receiveth and partaketh of these mercies." — Apology, p. 27. After speaking at large of the Holy Spirit of Christ, wherewith all men are enlightened for their salvation and redemption, he adds : — " But by this as we do not at all intend io equal our- selves to that Holy Man, the Lord Jesus Christ, who was born of the Virgin Mary, in whom all the fulness of the Godhead dwelt bodily ; so neither do we destroy the reality of his present existence, as some have falsely calum- niated us. For though we affirm that Christ dwells in us, yet not immediately, but mediately, as He is in that seed which is in us; whereas He, to wit, the Eternal Word, which was with God, and was God, dwelt immediately in that Holy Man. He then is as the head, and we as the members; He the vine, and we the branches. Now as the soul of man dwells otherwise, and in a far more immediate manner in the head and in the heart, than in the hands or legs ; and as the sap, virtue, and life of the Vine, lodgeth far otherwise in the stock and root, than in the branches, so God dwelleth otherwise in the man Jesus, than in us. We also freely reject the heresy of Appollinarius, who denied Him to have any soul, but said the body was only actuated by the Godhead. As also the error of Eutyches, who made the manhood to be wholly swallowed up of the Godhead. Wherefore, as we believe He was a true and real man, so we also believe that He continues so to be OFFICES OF JESUS CHRIST. 4S glorified in the heavens, in soul and body, by whom God shall judge the world, in the great and general day of judgment." — Apology, p. 139, After largely enforcing the sufficiency of the Holy Spirit of Christ, and the necessity of obedience thereto in order to salvation, he writes thus, viz. — " § Xy. Fourthly.— We do not hereby intend, any ways, to lessen or derogate from the atonement and sacrifice of Jesus Christ ; but on the contrary, do magnify and exalt it. For as we believe all those things to have been certainly transacted, which are recorded in the Holy Scriptures, concerning the birth, life, miracles, sufferings, resurrec- tion, and ascension of Christ ; so we do also believe, that it is the duty of every one to believe it, to whom it pleases God to reveal the same, and to bring to them the know- ledge of it; yea, we believe it were damnable unbelief, not to believe it, when so declared ; but to resist that holy seed, which, as minded, would lead and incline every one to believe it, as it is oflfered unto them ; though it revealeth not in every one, the outward and explicit knowledge of it, nevertheless, it always assenleth to it, where it is de- clared. Nevertheless, as we firmly believe it was necessary, that Christ should come, that by his death and sufferings, He might ofl'er up Himself a sacrifice to God for our sins, who his own self bare our sins in his own body on the tree; so we believe that the rcmibsion of sins which any partake of, is only in and by virtue of that most satisfac- tory sacrifice, and no otherwise. For it is by the obedi- ence of that One, that tlie free gift is come upon all, to justification. For we affirm, that as all men partake of the fruit of Adam's fall, in that, by reason of that evil seed, which, through Him, is communicated unto them, they are prone and inclined unto evil, though thousands of thou- sands be ignorant of Adam's fall, neither ever knew of the eating of the forbidden fruit ; so also many may come to feel the influence of this Holy and Divine Seed and Light, and be turned from evil to good by it, though they knew 44 ON THE DIVINITY AND nothing of Christ's coming in the flesh, through whose obedience and suflferings it is purchased unto them. And as we affirm it is absolutely needful, that those do believe the history of Christ's outward appearance, whom it pleased God to bring to the knowledge of it : so we do freely confess, that even that outward knowledge is very comfortable to such as are subject to, and led by, the in- ward Seed and Light. For not only doth the sense of Christ's love and sufferings tend to humble them, but they are thereby also strengthened in their faith, and encour- aged to follow that excellent pattern, which He hath left us, who suffered for us, as saith the apostle Peter, 1 Pet. ii. 21. leaving us an example that we should follow his steps : and many times we are greatly edified and refreshed, with the gracious sayings which proceed out of his mouth. The history then is profitable and comfortable with the mystery, and never without it; but the mystery is, and may be profitable, without the explicit and outward know- ledge of the history."— Pflge* 155, 156. " First then, as by the explanation of the former Thesis appears, we renounce all natural power and ability in our- selves, in order to bring as out of our lost and fallen con- dition, and first nature ; and confess, that as of ourselves we are able to do notliing that is good, so neither can we procure remission of sins or justification, by any act of our own, so as to merit it, or draw it as a debt from God due unto us ; but we acknowledge all to be of and from his love, which is the original and fundamental cause of our acceptance. *^ Secondly : God manifested this love towards us, in the sending of his beloved Son, the Lord Jesus Christ, into the world ; who gave Himself for us, an offering and a sacrifice to God, for a sweet smelling savour ; having made peace through the blood of his cross, that He might reconcile us unto Himself, and by the Eternal Spirit, offered Himself without spot unto God, and suffered for our sins, the just for the unjust, that He might bring us unto God. OFFICES OF JESUS CHRIST. 45 <« Thirdly then. Forasmuch as all men who have come to man's estate, (the man Jesus only excepted,) have sin- ned, therefore all have need of this Saviour, to remove the wrath of God from them, due to their oflfences. In this respect He is truly said to have borne the iniquities of us all, in his body on the tree ; and therefore is the only Me- diator, having qualified the wrath of God towards us, so that our former sins stand not in our way, being, by virtue of his most satisfactory sacrifice, removed and pardoned. Neither do we think that remission of sins is to be ex- pected, sought, or obtained, any other way, or by any works or sacrifice whatsoever, though, as has been said formerly, they may come to partake of this remission, that are ignorant of the history. So then, Christ, by his death and sufferings, hath reconciled us to God, even while we are enemies ; that is. He offers reconciliation unto us ; we are put into a capacity of being reconciled ; God is will- ing to forgive us our iniquities, and to accept us, as is well expressed by the apostle, 2 Cor» v. 19. God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them; and hath put in us the word of reconciliation. And therefore the apostle, iu the next verses, entreats them, in Christ's stead, to be reconciled to God ; intimating that the wrath of God being removed by the obedience of Christ Jesus, He is willing to be recon- ciled unto them, and ready to remit the sins that are past, if they repent. "We consider, then, our redemption in a twofold respect or state, both which, in their own nature, are perfect ; though in their application to us, the one is not, nor cannot be, without respect to the other. " The first, is the redemption performed and accom- plished by Christ for us, in his crucified body, without us : the other is the redemption wrought by Christ in us ; which no less properly is called and accounted a redemp- tion than the former. The first, then, is that whereby a man, as he stands in the fall, is put into a capacity of 46 ON THE DIVINITY AND salvation, and hatli conveyed unto him, a measure of that power, virtue, spirit, life, and grace, that was in Christ Jesus, which, as the free gift of God, is able to counter- balance, overcome, and root out the evil seed, wherewith we are naturally, as in the fall, leavened. " The second is that, whereby we witness and know this ' pure and perfect redemption in ourselves, purifying, cleans- ing, and redeeming us, from the power of corruption, and bringing us into unity, favour, and friendship with God. By the first of these two, we that were lost in Adam, plunged into the bilter and corrupt seed, unable of our- selves to do any good thing, but naturally joined and united to evil, forward and prepense to all iniquity, servants and slaves to the power and spirit of darkness, are, notwith'- standing all this, so far reconciled to God, by the death of his Son, while enemies, that we are put into a capacity of salvation, having the glad tidings of the Gospel of Peace offered unto us, and God is reconciled unto us, in Christ; calls and invites us to Himself; in which respect we under- stand these Scriptures : ' He slew the enmity in Himself. He loved us first; seeing us in our blood. He said unto us, live ; He who did not sin, his own self bare our sins in his own body on the tree ; and He died for our sins, the just for the unjust.' "—P. 202, and 5e^.— 1676. WILLIAM PENN, From his Tract, entitled: " Innocency with her Open Face," 1 take the following quotations, viz. — " That which 1 am credibly informed to be the greatest reason for my imprisonment, and that noise of blasphemy which hath pierced so many ears of late, is my denying the Divinity of Christ, and divesting Him of his Eternal God- head ; which most busily hath been suggested, as well to those in authority, as maliciously insinuated amongst the people.** He then enters into an argument of considerable OFFICES OF JESUS CHRIST. 47 length, to prove the Godhead of Jesus Christ, which he thus concludes: "In short, this conclusive argument for the proof of Christ, the Saviour's, being God, should cer- tainly persuade all sober persons of my innocency, and my adversaries' malice. He that is the Everlasting Wisdom, Divine Power, the True Light, the only Saviour, the Creating Word of all things, whether visible or invisible; and their upholder, by his own power, is without contra- diction God — but all these qualifications and Divine pro- perties, are, by the concurrent testimonies of Scripture, ascribed to the Lord Jesus Christ; therefore, without a scruple, I call and believe Him really to be the Mighty God. And for a more ample satisfaction, let but my reply to J. Clapham be perused, in which Christ's Divinity and Eternity is very fully asserted." — Vol. i. p. 268. — 1668. "And (to shut up my apology for religious matters) that all may see the simplicity, scripture doctrine, and phrase of my Faith, in the most important matters of eternal life, I shall here subjoin a short confession. ' I sincerely own, and unfeignedly believe (by virtue of the sound knowledge and experience received from the gift of that Holy Unction and Divine Grace inspired from on high) in One Holy, Just, Merciful, Almighty, and Eternal God; who is the Father of all things ; that appeared to the holy patriarchs and prophets of old, at sundry times, and in divers manners ; and in One Lord Jesus Christ, the Everlasting Wisdom, Divine Power, True Light, Only Saviour and Preserver of all ; the same One, Holy, Just, Merciful, Almighty, and Eternal God ; who, in the fulness of time, took and was manifested in the flesh ; at which time He preached (and his disciples after Him) the everlasting Gospel of repent- ance, and promise of remission of sins, and eternal life, to all that heard and obeyed ; who said: " He that is with you [in the flesh] shall be in you," by the Spirit; and though He left them as to the flesh, yet not comfortless ; for He would come to them again in the Spirit ; for a little while, and they should not see Him, as to the flesh ; again a little 48 ON THE DIVINITY AND ■while, and tbey should see Him in the Spirit ; for the Lord Jesus Christ is that Spirit, a manifestation whereof is given to every one to profit withal; in which Holy Spirit, I believe, as the same Almighty and Eternal God, who as in those times He ended all shadows, and became the infallible guide to them that walked therein ; by which they were adopted heirs and co-heirs of glory ; so am I a living witness that the same Holy, Just, Merciful, Almighty, and Eternal God, is now as then, after this tedious night of idolatry, superstition, and human inven- tions, that hath overspread the world, gloriously manifested to discover, and save from, all iniquity, and to conduct unto the holy land of pure and endless peace; in a word, to tabernacle in men. And I also firmly believe, that without repenting and forsaking of past sins, and walking in obedience to this lieavenly voice, which would guide into all truth, and establish there ; remission and eternal life can never be obtained ; but un(o them that fear his Name and keep his commandments; they, and they only, shall have right unto the Tree of Life; for whose Name's sake I have been made w illing to relinquish and forsake all the vain fashions, enticing pleasures, alluring honours, and glittering glories of this transitory world, and readily to accept the portion of a fool, from this deriding generation, and become a man of sorrows, and a perpetual reproach to ray familiars ; yea, and with the greatest cheerfulness, can obsignate and confirm, with no less seal than the loss of whatsoever this doting world accounts dear, this faithful confession ; having my eye fixed upon a more enduring substance and lasting inheritance ; and being most infal- libly assured, that when time shall be no more, I shall, if faithful hereunto, possess the mansions of eternal life, and be received into his everlasting habitation of rest and glory.' "—Page 269, 270.— 1668. In replying to the charge, that the Quakers do not trust in the death of Christ for pardon and salvation, he uses the following expressions : OFFICES OF JESUS CHRIST. 49 " They are so far from disowning the death and suifer- ings of Christ, that there is not a people on the earth that so assuredly witness and demonstrate a fellowship there- with ; confessing before men and angels, that Christ died for the sins of the world, and gave his life a ransom." Works, ToL ii. p. 19.-1608. " His next report is : ' We call not upon God in the Name and mediation of Jesus Christ.' But, reader, that thou mayst not thus be dogmatised upon, but better satisfied in thy sober inquiries, assure thyself the Quakers never knew any other Name than that of Jesus Christ, through which to find acceptance with the Lord ; nor is it by any other than Jesus, the Mediator of the New Covenant, by whom they expect redemption, and may receive the pro- mise of an eternal inheritance." — Ibid, In replying to an opponent, he says : " The fourth objection of Jenner is, that we hold : ' All that Christ did in the world^ was only as a figure and example; therefore we deny the Lord that bought us.'" To which William Penn replies: " This language he can- not produce in any author, that is an acknowledged true Quaker; for we affirm He did many things wherein He was neither a figure nor example; though in some sense He may be the former, and in many the latter : for in Him we have life, and by faith, atonement in his blood ; yet 'twas the language of the apostle Peter : 'for even hereunto were ye called, because Christ also sufi'ered for us ; leaving us an example, that we should follow his steps.' 1 Peter ii. 2ir^Works, vol. ii. p. 66.— 1671. In a pamphlet, entitled : " Scripture Socinianised," in which William Penn refutes the Socinian notions of an early opposer, who cavilled against George Fox for making Christ to be God, and in support of his argument asserted that the expressions of our blessed Lord : " glorify Thou Me with the glory which I had with Thee before the ■world began," alluded only to a glory given Him in decree. William Penn replies : " The clinch is foolish, and his E 3 50 ON THE DIVINITY AND consequence false and pernicious. For what if Christ T?as not then glorified, must it therefore follow that He Tvas not in being, much less glorified, before the world "was ? Can he be so great a stranger to the apostle's doctrine, delivered in his Epistle to the Philippians, where we find Him first equal to God, as being in his very form or essence ; next making Himself of no reputation ; then appearing in the fashion or likeness of men ; and lastly, that He humbled Himself, and became obedient unto death, even the death of the cross ; which shews that He was in an exalted and glorified state before He humbled Himself; else, how was He humbled ? And it is a piece of sacrilege and ingratitude, I almost tremble to think on, that because He was pleased to descend in the likeness of men, in order to the salvation of mankind, (in which our adversary may also have his share, if he unfeignedly repent,) he should unworthily rob Him of all pre-existence in the form of God, while He Himself thought it no robbery to be equal with God."— To^. ii.p. 136.— 1672. In reply to the charge that George Fox had put Christ for God, where he said : " Christ is all," William Penn says : " Now hear what the apostle says in the matter, CoL iii. 11. 'Where there is neither Greek nor Jew, circum- cised nor uncircumcised, barbarian, Scythian, bond or free, but Christ is all and in all.' And if Christ be all and in all, and He that is all and in all be the True and Living God, then because Christ is all and in all, Christ is the True and Living God."— i6. p. 137. Again he says : " In short, Christ is called both God, Lord, and Judge ; and since there is but One only True God, Lord, and Judge of right Christians, we therefore believe Christ to be that only True God, Lord, and Judge, both of quick and dead. And here let me caution the man of his eager opposition to Christ's Divinity, since, supposing it should not be true, there can be no detraction ; and if it should prove true, OFFICES OF JESUS CHRIST. 51 as he may one clay know, he will be guilty of robbing Christ of that, for which He thought it no robbery Himself to be equal with God, that is, to be the only True God Himself."—/^, p. 139.— 1672. The following Confession of his Christian Faith, will be found in the second volume of his Works, p* 420. " I will end my part herein, with our most solemn con- fession, in the holy fear of God; that we believe in no other Lord Jesus Christ, than He who appeared to the fathers of old, at sundry times and in divers manners; and in the fulness of time, took flesh of the seed of Abraham and stock of David, became Iramanuel, God manifest in flesh, through which He conversed in the world, preached his everlasting Gospel, and by his Divine power, gathered faithful witnesses ; and when his hour was come, was taken of cruel men, his body wickedly slain, which life He gave, to proclaim, upon faith and repentance, a general ransom to the world. The third day He rose again, and afterwards appeared among his disciples, in whose view He was received up into glory ; but returned again, fulfill- ing those Scriptures : * He that is with you, shall be in you;' ' I will not leave you comfortless, I will come to you again, and receive you unto myself.' John xiv. 3, 17, 18. And that He did come, and abide as really in them, and doth now in his children by measure, as without measure in that body prepared to perform the will of God in; that He is their King, Prophet, and High Priest, and intercedes and mediates on their behalf; bringing in everlasting righteousness, peace, and assurance for ever, unto all their hearts and consciences; — to whom be everlasting honour and dominion. Amen." — Vol. ii. p. 420. — 1673. His letter to Dr. John Collenges contains the following, viz : — " And now I will tell thee ray faith in this matter ; I do heartily believe, that Jesus Christ is the only True and Everlasting God, by whom all things were made, that are made, in the heavens above, or the earth beneath, or the £ 4 52 ON THE DIVINITY AND waters under the earth ; that He is, as omnipotent, so om- niscient and omnipresent, therefore God. " In short, I say, both as to this, and the other point of justification, that Jesus Christ was a sacrifice for sin, that He was set forth to be a propitiation for the sins of the whole world ; to declare God's righteousness for the re- mission of sins that are past, &c. to all that repented and had faith in his Son. Therein the love of God appeared, that He declared his good will thereby to be reconciled; Christ bearing away the sins that are past, as the scape- goat did of old, not excluding inward work ; for, till that is begun, none can be benefitted ; though it is not the work, but God's free love that remits and blots out, of which the death of Christ, and his sacrificing of Himself, was a most certain declaration and confirmation. In short, that declared remission, to all who believe and obey, for the sins that are past ; which is the first part of Christ's work, (as it is a king's to pardon a traitor, before he ad- vanceth him,) and hitherto the acquittance imputes a righteousness, (inasmuch as men, on true repentance, are imputed as clean of guilt as if they had never sinned,) and thus far justified; but the completing of this, by the working out of sin inherent, must be by the power and Spirit of Christ in the heart, destroying the old man and Lis deeds, and bringing in the new and everlasting righte- ousness; so, that which I writ against, is such doctrine as extended Christ's death and obedience, not to the first, but this second part of justification ; not the pacifying [of] conscience as to past sin; but to complete salvation, with- out cleansing and purging, from all filthiness of flesh and spirit, by the internal operation of his holy power and Spirit."— See Perm's Works, voL ii. p. 165, &c.— 1673. From the 18th chapter of the '' Christian Quaker," a work written by William Penn and George Whitehead, I take the following quotation, viz : — " But there is yet a farther benefit that accrueth by the blood of Christ, viz. — that Christ is a propitiation and OFFICES OF JESUS CHRIST. 53 redemption to such as have Faith in Him. For thongh I still place the stress of feeling of a particular benefit upon the Light, Life, and Spirit revealed and witnessed in every particular person, yet in that general appearance there was a general benefit justly to be attributed unto the blood of that very body of Christ, which He oflfered up through the Eternal Spirit, to wit, that it did propitiate. For, however it might draw stupendous judgments upon the heads of those who were authors of that dismal tragedy, and bloody murder of the Son of God, and died impenitent, yet doubt- less it is thus far turned to very great account, in that it was a most precious ofiering in the sight of the Lord, and drew God's love the more eminently unto mankind, at least such as should believe in his Name ; as his solemn prayer to his Father, at his leaving the world, given us by his be- loved disciple, doth plainly witness. " For how can it otherwise be, but that it should render God most propitious to all such as believe in Christ, the Light of the world, when it was but placing of his only begotten Son's snfi'erings, truly on their account, that should ever believe and obey Him. Yea doubtless, greatly did that sacrifice influence to some singular tenderness, and peculiar regard unto all such who should believe ia his Name, being the last and greatest of all his external acts, viz. the resisting unto blood, for the spiritual good of the world ; thereby offering up his life upon the cross, through the power of the Eternal Spirit, that remission of sin, God's bounty to the world, might be preached in his Name, and in his very blood too, as that Vrhich was the most ratifying of all his bodily sufferings. And, indeed, therefore might it seem meet to the Holy Ghost, that redemption, propitiation, and remission should be declared, and held forth, in the blood of Christ, unto all that have right faith therein, as saith the apostle to the Romans : * whom God hath set a forth to be a propitiation through faith in his blood.' Rom, iii. 25, And to the Ephesians : E 5 54 ♦ ON THE DIVINITY AND * in whom we have redemption through his blood, the forgiveness of sins,' &c. because it implies a firm belief that Christ was come in the flesh, and that none could then have Him as their propitiation and redemption, who withstood the acknowledgment of, and belief in, his visible appearance, which John tells us some denied." — Works, zoL i. p. 577.— 1673 John Faldo, in writing against Friends, quotes as their language : " Christ, the Off'ering, the Light within." To "which William Penn replies : ** This is no Quaker expression ; and unless we are to answer for John Faldo's mistakes, we are unconcerned in it; only his malice is manifest: for he would by this insinuate, that we deny Christ to be an oiOfering as in the flesh, and the body then off'ered up to be concerned in our belief of the Offering ; but I do declare it to have been an Holy Offering, and sucli an one too, as was to be once for all."— Fo/. iip. SIJ.— 1673. From his " Invalidity of John Faldo's Vindication," I take the following, viz. — " Before I leave this particular, I must again declare, that we are led hy the Light and Spirit of Chris t,v/'iih holy reverence to confess unto the blood of Christ shed at Jerusalem, as that by which a propitiation was held forth, to the remission of the sins that were past, through the forbearance of God, unto all tlmt believe; and we embrace it as such ; and do firmly believe, that thereby God de- clared his great love unto the world; for by it is the con- sciousness of sin declared to be taken away, or remission sealed to all tliai have known true repentance, and faith in his appearance. But because of the condition, I mean faith and repenta icc, therefore do we exhort all to turn their mind>> to the Light and Spirit of Christ within, that by seeing their conditions, and being by the same brought both into true contrition and holy confidence in God's mercy, thev njay come to receive the benefit thereof; for OFFICES OF JESUS CHRIST. 55 ■without that necessary condition, it will be impossible to obtain remission of sins, though it be so generally promul- gated thereby."— P. 411.— 1673. In his answer to a false and foolish libel, he thus replies to the charge, that " the Quakers deny the person of Jesus Christ," viz.— " If by person of Christ, is meant the man Christ Jesus, we deny the charge ; for there is no other Name given under heaven by which salvation can be obtained. 'Tis Christ alone that hath brought life and immortality to life. He is the Propitiation, the Mediator, and Intercessor ; and by Him only can man come to God : and no man can come to Him but such as come to his Spirit in their own hearts. And such as have not the Spirit of Christ dwelling in them, are none of his."— P. 670.— 1678. From his "Address to Protestants," I extract the fol- lowing sentiments, viz. — Speaking of Divine Love, he says : " This is my commandment, said Christ, that ye love one another as I have loved you ; and greater love hatli no man than this, that a man lay down his life for his friends : — ye are my friends, if ye do whatsoever I command you. Indeed He gave his life for the world, and offered up one common sacrifice for mankind. And by this one offering up of Himself, once for all, He hath for ever per- fected, that is, quitted and discharged, and taken into favour, them that are sanctified ; who have received the spirit of grace and sanctification in their hearts ; for such as resist it receive not the benefit of that sacrifice, but damnation to themselves. " This holy offering up of Himself by the Eternal Spirit is a great part of his Messiahship ; for therein He hath both confirmed his blessed message of remission of sins, and life everlasting, to as many as truly believe in his Name, and hath given Himself a propitiation for all that have sinned, and thereby come short of the glory of God; insomuch that God is said by the apostle Paul to be just, and the justifier of him which believeth in Jesus, whom E 6 56 ON THE DIVINITY AND God hath set forth to be a propitiation, through Faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God. Unto which I shall join his Mediatorship or Advocacy, linked together both by the apostle of the Gentiles and the beloved disciple John. The first, in these words: 'For there is one God, and one Mediator between God and men, the man Christ Jesus, who gave Himself a ransom for all, to be testified in due time/ Tlie apostle John expressetb it thus : — * My little children, these things write I unto you, that you sin not ; and if any man sinnelh, we have an Advocate with the Father, Jesus Christ tlie righteous ; He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world.' So that to be brief, the Christian creed, so far as it is declaratory, lies eminentlt/ in a confession of these particulars : Of tlie Divine authority of the New as well as of the Old Testament writings, and particularlj/ of these greats general, and obvious truths^ therein expressed, viz. of God and Christ, his miracles, doctrine, death, resurrection, advocateship, or mediation, the gift of his Light, Spirit or Grace, of faith, and repent- ance from dead works unto remission of sins, keeping his commandments, and lastly, of eiernal recompense." — Vol, i. p, 7()2.— 1679. ^ In the year 1695, a nameless answer to William Penn's "Key" was published, to which he soon returned a reply. In this he takes occasion to comment upon a charge brought against him, of *divid!ng,as well as distinguishing between Christ and Jesus of Nazareth, and Christ and Him that was born of the Virgin Mary :' he uses the fol- lowing expressions, viz. — " But if he will allow us to speak our own mind, in our own words, and had rather we were in the right than in the wrong, which does but become an ingenuous author, though it thereby appear that we are not what he had said us to be, then let him know, we do not divide or distinguish between Christ and Jesus of Nazareth. Nor OFFICES OF JESUS CHRIST. 57 did we ever say, that Jesus of Nazareth is Christ's instru- ment to appear in and by, for man's salvation ; but that the Word took flesh, and this is the Christ or anointed of God. And though sometimes the terra Christ is given to the Word, sometimes to the prepared body He took, as when He is said to die, and be buried, and raised again, &c. yet God manifest in the flesh, and Imraanuel, God with us, in our nature, is that Christ of God or Christ the Lord, that God hath [exalted] and will exalt — the Enlightener, Redeemer, Saviour of the world, both an off'ering for all, and the Mediator and Sanctifier of all that desire to come to God by Rim:'— Works, voL ii, p, 817.— 1695. In his " Primitive Christianity Revived," I find the folio A\i no: : "We do believe, that Jesus Christ was our Holy Sacrifice, Atonement and Propitiation ; that He bore our iniquities ; and that by his stripes we were healed of tlie wounds Adam gave us in his fall; and that God is just in forgiving true penitents npon the credit of that holy off'ering, Christ made of Himself to God for us, and that what He did and suf- fered, satisfied and pleased God, and was for the sake of fallen man, that had displeased God : and that through the offering up of Himself once for all, through the Eternal Spirit, He hath for ever perfected those, in all times, that were sanctified, who walked not after the flesh, but after the Spirit. Rom, viii. 1. Mark that. " Jn short, justification consists of two parts, or hath a twofold consideration, viz justification from the guilt of sin, and justification from the power and pollution of sin ; and in this sense justification gives a man a full and clear acceptance before God. For want of this latter part it is, that so many souls, religiously inclined, are often under doubts, scruples, and desp!)ndencies, notwithstanding all that their teachers tell them of the extent and efficacy of the first part of justificatiori. Arid it is too general an unhappiness among the professors of Christianity, that they are apt to cloak their own active and passive dis- S^ ON THE DIVINITY AND obedience, with the active and passive obedience of Christ. The first part of justification, we do reverently and hum- bly acknowledge, is only for the sake of the death and suflferings of Christ : nothing we can do, though by the operation of the Holy Spirit, being able to cancel old debts, or wipe out old scores : it is the power and efficacy of that propitiatory offering, upon faith and repentance, that justifies us from the sins that are past ; and it is the power of Christ's Spirit in our hearts, that purifies and makes us acceptable before God. For till the heart of man is purged from sin, God will never accept of it. He reproves, rebukes, and condemns those that entertain sin there, and therefore such cannot be said to be in a justified state, condemnation and justification being contraries : so that they that hold themselves in a justified state by the active and passive obedience of Christ, while they are not actively and passively obedient to the Spirit of Christ Jesus, are under a strong and dangerous delusion : and for crying out against this sin-pleasing imagination, not to say doctrine, we are staged and reproached, as deniers and despiers of the death and suff'erings of our Lord Jesus Christ. But be it known to such, they add to Christ's sufferings, and crucify to themselves afresh the Son of God, and trample the blood of the Covenant under their feet, that walk unholily, under a profession of justification ; for God will not acquit the guilty, nor justify the disobe- dient and unfaithful. Such deceive themselves, and at the great and final judgment, their sentence will not be : 'Come, ye blessed,' because it cannot be said to them : ' well done, good and faithful ;' for they cannot be so esteemed, that live and die in a reproveable and condemnable state ; but ' Go, ye cursed, &c.' "—P. 867, 868,-1696. In his " Testimony to the Truth as held by the people called Quakers," he says : "Concerning Jesus Christ. — Because we believe that the Word which was made flesh, and dwelt amongst men, and was and is the only begotten of the Father, full of OFFICES OF JESUS CHRIST. 59 grace and truth ; his beloved Son in whom He is well pleased, and whom we ought to hear in all things ; who tasted death for every man, and died for sin that we might die to sin ; is the great Light of the world, and full of grace and truth ; and that He lighteth every man that Cometh into the world, and giveth them grace for grace and light for light ; and that no man can know God and Christ, (whom to know is Life Eternal,) and themselves, in order to true conviction and conversion, without receiving and obeying this Holy Light, and being taught by the Divine Grace ; and that without it, no remission, no justifi- cation, no salvation, as the Scripture plentifully testifies, can be obtained. And because we therefore press the necessity of people's receiving the inward and spiritual appearance of this Divine Word, in order to a right and beneficial application of whatsoever He did for man, with respect to his life, miracles, death, suflferings, resurrection, ascension, and mediation, our adversaries would havens deny any Christ without us. First, as to the Divinity, because they make us to confine Him too within us. Secondly, as to his humanity or manhood, because, as He was the Son of Abraham, David, and Mary, according to the flesh. He can't be in us, and therefore we are heretics and blasphemers : whereas we believe Him according to Scripture, to be the Son of Abraham, David, and Mary, after the flesh, and also God over all, blessed for ever. So that He that is within us, is also without us, even the same that laid down his precious life for us, rose again from the dead, and ever livelh to make intercession for us, being the blessed and alone Mediator betwixt God and man, and He by whom God will finally judge the world, both quick and dead; all which we as sincerely and steadfastly believe as any other society of people, whatever may be ignorantly or maliciously insinuated to the contrary, either by our declared enemies or mistaken neighbours." — VoL iup, 877. —1698. 60 ON THE DIVINITY AND " Of Christ's being our example. — Because in some cases •we have said the Lord Jesus was our great example, and that his obedience to his Father, doth not excuse ours; but as by keeping his commandments, He abode in his Father's love, so must we follow his example of obedience, so abide in his love : some have been so ignorant, (or that which is worse,) as to venture to say for us, or in our name, that we believe our Lord Jesus Christ was, in all things, but an example. Whereas we confess Him to be so much more than an example, that we believe Him to be our most acceptable sacrifice to God his Father, who, for his sake, will look upon fallen man, that hath justly merited the wrath of God, upon his return by repentance, faith, and obedience, as if he had never sinned at all." 1 John ii. 12. Fom, iii. 26.— P. 880. *' Of Christ's coming, both in flesh and Spirit. — Because the tendency (generally speaking) of our ministry, is to press people to the inward and spiritual appearance of Christ, by his Spirit and grace in their hearts, to give them a true sight and sense of, and sorrow for sin, to amend- ment of life and practice of holiness ; and because we have often opposed that doctrine, of being actually justified by the merits of Christ, whilst actual sinners against God, by living in the pollutions of this wicked world — we are, by our adversaries, rendered such as either deny or under- value the coming of Christ without us, and the force and eflScacy of his death and suft'erings, as a propitiation for the sins of the whole world. Whereas we do, and hope we ever shall, -as we always did, confess to the glory of God the Father, and the honour of his dear and beloved Son, that He, to wit, Jesus Christ, took our nature upon Him, was like us in all things, sin excepted ; that He was born of the Virgin Mary, went about amongst men doing good, and working many miracles ; that He was betrayed bj Judas into the hands of the chief priests, &c. that He suffered death under Pontius Piiate, the Roman governor, OFJ'ICES OF JESUS CHRIST. 61 being crucified between two thieves ; and was buried in the sepulchre of Joseph of Arimathea; rose again the third day from the dead, and ascended into heaven, and sits at God's right hand, in the power and majesty of his Father ; and that by Him, God the Father, will one day judge the whole world, both of quick and dead, according to their works."— Fo/. ii. p, 880, 881.— 1698. In a paper entitled "Gospel Truths," &c. signed by William Penn, Thomas Story, Anthony Sharp, and George Rook, the following Declaration of Faith is contained, viz. "1. It is our belief, that God is; and that He is a rewarder of all them that fear Him, with eternal rewards of happiness ; and that those that fear Him not, shall be turned into hell. IIeb» xi. 16, Rev, xxii. 12. JRom, ii. 5, 6, 7, 8. Psalm ix. 17. "2. That there are Three that bear record in heaven, the Father, the Word, and the Spirit ; and these Three are really One. 1 John v. 7. ^'3, That the Word was made flesh, and dwelt among men ; and was, and is, the only begotten of the Father ; full of grace and truth ; His beloved Son, in whom He is well pleased, and whom we are to hear in all things; who tasted death for every man, and died for sin, that we might die to sin, and by His power and spirit be raised up to newness of life here, and to glory hereafter. John i. 14. Matt. iii. 17. Ileb. ii. 9. "4. That as we are only justified from the guilt of sin by Christ, the propitiation, and not by works of righteous- ness that we have done ; so there is an absolute necessity that we receive and obey, to unfeigned repentance, and amendment of life, the holy Light and Spirit of Jesus Christ, in order to obtain that remission and justification from sin; since no man can be justified by Christ, who walks not after the Spirit, but after the flesh ; for whom He sanctifies, them He also justifies ; and if we walk in the Light, as He is Light, his precious blood cleanseth us from OZ ON THE DIVINITY AND all sin ; as well from the pollution as the guilt of sin. Horn. iii. 22. 26. viii. 1. 4. 1 John v. 7."— Fo/. ii p. 885.— 1698. In his "Defence of Gospel Truths," he thus replies to the Bishop of Cork : *'I am of opinion, if he had well considered the force and comprehensiveness of our belief concerning Christ, that pleases him so well, he might have saved himself the trouble of what he has published to the world upon the rest of them : for whoever believes in Christ as a propitiation, in order to remission of sins, and justification of sinners from the guilt of sin, can hardly disbelieve any fundamental article of the Christian religion, since every such person must necessarily believe in God, because it is with Him alone man is to be justified. To be sure he must believe in Christ, for that is the very proposition. He must also believe in the Holy Ghost, because He is the Author of his conviction, repentance, and belief. He must believe heaven and hell, rewards and punishment, and consequently the resurrection of the just and unjust. For why should he be concerned about being freed from the guilt of his sin, if he were unaccountable in another world ? ''—Vol, ii. p. 891.--1698. To the charge that the Quakers believe the Light, or Spirit of Christ within them, to be whole Christ, or God, he replies : *' I deny, in the name of all that abused people, that we ever owned or professed the Light within every man to be God, though we say it is of God; much less that we worship it as such." — VoL ii. p. 295. — 1673. Again — " To the other scraps of matter I answer, That we never did, do, nor shall assert, the God that made heaven and earth, to be comprehensible within the soul of man: no, it is more impossible than tiiat the sun in the firmament should be contained within the body of any individual person. But that God, who is the great Sun of Righteous- OFFICES OF JESUS CHRIST. 63' ness, doth as truly cause his Light spiritual, to arise upon the souls of men, as his sun natural, upon their bodies; and as what knowledge we have of the natural sun, is by its light, operations, and effects upon the world, so our knowledge of the Eternal Sun of Righteousness, God, who is Light, and in whom is no darkness at all, is only and alone by his Divine Light, operations, and effects, in and upon our understandings and consciences." — lb, "Wherefore we utterly deny that the manifestation in man, strictly considered, is the Most High God, but a manifestation of or from God, by the inshinings of his blessed Light."— i6/c?. Again, in his "Return to John Faldo's Reply," he says : "For we do not assert, as some ignorantly and some maliciously have printed and reported, that all power in heaven and earth is in the manifestation, but in Him that gives the manifestation. I have taken great care, with several others, to explain our belief in this matter, if pos- sible to prevent such evil minded men as this adversary, from making so ill an use of our innocent expression, and giving their own monstrous consequences for our scriptural principles."— P. 645.— 1674. In his "Christian Quaker," published in 1673, he says: "Further, Christ Himself says: 'I am the Light of the world,' which is as much as if He had said : 'I have lighted, or shined forth to the world ;' therefore the Light ivhich shines in the hearts of mankind, is Christ, though we do not say that every particular illumination is the entire Christ, for so there would be as many Christs as there are men, which were absurd and blasphemous." — Vol, i. p, 569. In his " Key," &c. printed 1692, I find the following: "Perversion 2nd. The Quakers hold, that the Light within them is God, Christ, and the Holy Spirit; so that every Quaker has whole God, Christ, and Holy Spirit in him, which is gross blasphemy. 64 ON THE DIVINITY AND "Principle. This is also a mistake of their belief: they* never said that every Divine illumination, or manifestation of Christ, in the hearts of men, was whole God, Christ, or the Spirit, which might render them guilty of that gross and blasphemous absurdity, some would fasten upon them : but tliat God, who is Light, or the Word Christ, who is Light, styled the Second Adam, the Lord from Heaven, and the Quickening Spirit, who is God over all, blessed for ever, hath enlightened mankind, with a measure of saving Light ; who said, I am the Light of the world, and they that follow Me, shall not abide in darkness, but have the Light of life. So that the illumination is from God, or Christ the Divine Word ; but not therefore that whole God or Christ is in every man, any more than the whole sun or air is in every house or chamber. There are no such harsh and unscriptural words in their writings. It is only a frightful perversion of some of their enemies, to bring an odium upon their holy faith. Yet in a sense, the Scriptures say it; and that is their sense, in which only, they say the same thing. ^I will walk in them and dwell in them.' 'He that dvvelleth with you shall be in you.' *I will not leave you comfortless, I will come to you.' 'I in them and they in Me.' ' Christ in you the hope of glory.* * Unless Christ be in you, ye arc reprobates.' ' Little children, of whom I travail again in birth, until Christ be formed in you.'" — Vol. ii. p. 780. Soon after the publication of the " Key," the charge of believing that whole God and Christ was in every man, was revived against Friends, by a nameless author. Wil- liam Penn again replies to it, and quotes the foregoing passage to disprove it; he also further remarks: " This is my explanation of our principle about the Light, cleared from the perversions of our adversaries; by which the uncandid dealing of this man must be very obvious ; since besides his silence, and that be seems to shut his eyes to our explanation and vindication of what we hold, from OFFICES OF JESUS CHRIST. 65 what he charges us, he doubles the perversion, by changing and misgiving the end for ^vhich the Scriptures were cited by me. For he makes us to quote them, to prove what we expressly deny as a false charge upon us ; and carries them at least beyond^ if not against the intent and reason of their quotation, which he knows deserves a black name ; since they were never quoted to prove whole God and Christ to be in ever?/ man, or to be so in any man. But that God, Christ, and the Spirit, were in some near manner in the people of God."— P. 824. Again. " He makes too bold with us also, in saying in our name, that Christ is in all men ; for we choose rather to express ourselves otherwise; as, that a manifestation of Christ is in every man, or that the Light of Christ is within every man ; and in so saying, I have, by many plain Scriptures proved, that we speak but the truth, and that - which is every man's blessing." — lb. 825. — 1695. Replying to the bishop of Cork's exceptions, he says : "It is true, and a great and comfortable truth, that Christ is in us, according to 2 Cor, xiii. 5. Gal. ii. 16. CoL i. 26, 27. but not confined to man. He is not so there, as that He is no where else, and least of all, that He is not in heaven ; for the apostle tells us, Ephes, iv. 14. that He ascended far above all heavens, that He might fill all things ; then He is in man certainly. So that our asserting that doctrine of the indwelling of Christ in man does not make void his being elsewhere, because He is every where. Though in heaven most gloriously, without doubt, being there glorified with the glory that He had with the Father before the world began. And they that thus believe in Christ, cannot deny his being at God's right hand, which signifies, according to Scripture, Phil, ii. 9, 10, 11. the highest exaltation ; nor yet to be their Mediator, for that is inseparable from his being their Propitiation." — P. 894.-1698. 66 ON THE DIVINITY AND GEORGE WHITEHEAD. In an essay entitled " The Path of the Just Cleared," &c. published in 1655, speaking of our Lord and Saviour Jesus Christ, he says : "'Before Abraham was I am ;' who was in the begin- ning; which was the Word, by which all things were made; which Word became flesh, and dwelt among the disciples, and suffered at Jerusalem, and witnessed a good confession before Pontius Pilate ; whom Pilate delivered up to the Jews, and the chief priests, and elders ; whom they mocked and despitefuUy used, and put to death concerning the flesh ; but is raised up by the Spirit and ascended into glory ; which glory He prayed for, even that glory whereby He was, at first, by his Father, glorified in, wherein He is glorified in his saints, and is God over all, blessed for ever." — P. 3. Wi/etli's Christianitj/ continued^ p, 19. The following quotations are from his Journal, viz. — To the Question 1st, "Whether Jesus Christ hath a body, glorified in the heavens, distant and distinct from the bodies of his saints here below ? " George Whitehead answers — "Answer. — Yea, as a glorified body is distinct from natural or earthly bodies, and heaven from the earth. " Second. — Whether the blood that Jesus Christ shed at Jerusalem, is the blood that believers are justified by? Or whether He dies in men for their justification? "Answer. — Both sanctification, forgiveness of sins, cleans- ing from sin, and justification, are sometimes ascribed to the blood of Christ, and to the Spirit of our God, and our Lord Jesus Christ; which effects, works, and manifests the same in all true believers. " But here are two questions put for one ; the first appeari not a scriptural or proper question ; where does the Scrip- ture use those words, viz. ^the blood that Jesus Christ shed?' Seeing it was by wicked hands He was put to OFFICES OF JESUS CHRIST. 67 death, and his blood shed upon the cross? Yet as tlie blood of Jesiis Christ is put for, or represents his life, which He laid down, and even the offering and sacrifice of Himself at Jerusalem, that was a most acceptable sacrifice and of a sweet smelling savour to God, for mankind; respecting his great dignity and obedience, who humbled Himself even to the death of the cross, and gave Himself a ransom for all men, for a testimony in due time. And His sacrifice, mediation, and intercession, hath opened a door of mercy for mankind to enter in at, through true repentance toward God, and faith toward our Lord Jesus Christ, which are wrought in man, (that obeys his call thereto,) only by his grace and good Spirit, unto sanctifica- tion and justification, in the Name and power of our Lord Jesus Christ; who of God is made unto us, wisdom, righteousness, sanctification, and redemption. God's great love toward mankind, was manifest, in his dear Son Jesus Christ; and God was in Christ, reconciling the world to Himself, not imputing their trespasses unto them, 2 Cor* V. 19. " The latter question of the second, is groundless and perverse. We know neither Scripture, nor minister among us, that asserts Christ's dying in men, for their justification, but that once He died, that is, for our sins, and rose again for our justification, and that He ever lives to make intercession; and death has no more dominion over Him. Christ Jesus lives and reigns for ever, in the power and glory of the Father; although some are said \o crucify to them.selves the Lord of life afresh, and to tread under foot the Son of God, which cannot be taken properly in a literal sense, but by their contempt of Truth and doing despite to his Spirit of Grace, as some malicious apostates have done, not to their justification, but condemnation. " What any of us, or among us, have spoken or written of the Seed or Word, which the Son of Man, Jesus Christ, sows in men's hearts, and of the same being oppressed, or suffering in some, or as being choked with worldlj 68 ON THE DIVINITY AND cares, and the love of riches in others, &c. These and many such like expressions may have been used, according to the parables and similitudes, which Christ Jesus Himself spake, relating to the Kingdom of Heaven, the Word, or Seed of life and grace, sown by Him in men's hearts ; and likewise of grieving, vexing, and quenching his Spirit in them, by their disobedience ; and yet by all these never to intend or mean, that Christ Himself properly dies in men for their justification, although his Spirit be both grieved and quenched in many ; and many do lose the true sense of his Living Word in themselves, by suffering their souls' enemy, to draw out their minds from that Seed, that Word, that Light, that Spirit of our Lord Jesus Christ in them, which (in itself, in its own being) never dies. The Immortal Seed, the Immortal Word, is of an immortal being, though many be dead thereunto in their trespasses and sins:'— Pages 149, 150, 151.-1659. "And if God spared not his own Son, but delivered Him up for us all, how shall He not with Him also, freely give us all things ? JRom. viii. 32. "Jesus Christ showed his own and Heavenly Father's great love to all men, as He is the Light of the world, and given for a Light unto the gentiles, and to be God's salvation to the ends of the earth ; and also in His dying for all men ; by the grace of God tasting death for every man ; giving Himself a ransom for all men, and in making intercession, both for transgressors and for the saints ; also according to the will of God, even in heaven itself, He appears in the presence of God for us ; and also by hi'^ Holy Spirit in all true believers: his Spirit maketh inter- cession, helpeth our infirmities, moves and assists us in prayer. They who are sons of God, are sensible that He hath sent forth the Spirit of his Son into their hearts, crying, Abba, Father, GaL iv. 6. " The humility, mercy, and condescension, of Jesus Christ, our Blessed Mediator, are such that He is touched with the feeling of our infirmities, weaknesses, and tempta- OFFICES OF JESUS CHRIST. 0^ tions, and ready to succour, belp, and relieve all them that are tempted, even by his grace and good Spirit, in their drawing near to the Throne of his mercy and grace. "O faithful Creator ! O King of saints I O merciful High Priest I O compassionate Mediator ! let thy Light and thy Truth shine forth more and more to the glory of thy great and excellent Name and power, and expel the great dark- ness of apostacy that has covered many nations and profes- sions of Christianity, and greatly appeared in these latter times against thy Light, thy Truth and people, whom Thou bast called and delivered out of darkness, into thy marvel- lous Light. Glory and dominion be to Thy great Name and power, for ever and ever !" — Pages 211,212. — 1659, The following is extracted from a work, entitled " The Divinity of Christ, and Unity of the Three that bear Record in heaven ; with the blessed end and effects of Christ's appearance, coming in the flesh, suffering and sacrifice for sinners, confessed and vindicated by his followers th« Quakers." " The Divinity of Christ confessed by us called Quakers and what we own, touching the Deity or Godhead, accord- ing to the Scriptures. "That there is but one God, the Father, of whom are all things, and we in Him ; and One Lord Jesus Christ, by whom are all things, and we by Him. That there are Three that bear record in heaven, the Father, the Word, aird the Spirit, and that these Three are One, both in Divinity, Divine substance, and Essence, not three God's, nor separate Beings. " That they are called by several Names in Scripture, as manifest to, and in the saints, (for whatsoever may be known of God is manifest in man, Rom. i.) and their re- cord received as the full testimony of Three, by such as truly know and own the record of the Three in earth ; and yet, they are eternally One in nature and being ; one Infinite Wisdom, one Power, one Love, one Light and Life, &c. fo ON THE DIVINITY AND ** We never denied the Divinity of Christ, as most inju- riously we have been accused by some prejudiced spirits, who prejudicially, in their perverse contents, have sought occasion against us ; as chiefly, because when some of us "Were in dispu(e with some Presbyterians, we could not own their unscriptural distinctions and terms, touching the Father, the Word, and the Holy Spirit; to wit, of their being incommunicable, distinct, separate persons or sub- stances; whereas the Father, the Word, and Spirit, are One, not to be compared to corruptible men, nor to finite creatures or persons, which are limitable and separable. Por the only wise God, the Creator of all, who is One, and his Name one, is infinite and inseparable. And the Father's begetting the Son, and the Spirit's being sent, we witness to and own, as He said : ' Thou art my Son, this day have I begotten thee.* And He hath sent his Spirit into our hearts, GaL iv. 6. And that the Father is in the Son, and the Son in the Father, yea in the bosom of the Father ; so that they are neither divided nor separate, being One and of one infinite nature and substance ; Christ being the Image of the invisible God, the First-born of every creature, by whom all things were created, both in heaven and earth. CoL i. Yea, the Son of God is the brightness of his glory, and the express image of his substance, Ileb, i. 3. And that it was in due time, God was manifest in the flesh, 1 Tim, in. 16. As in the fulness of time God sent his Son, GaL iv. And the Son of God was made manifest to destroy sin, IJohnui.S. And a manifestation of the Spirit is given to every man to profit withal, 1 Cor. xii. So the mani- festation of the Father, of the Son, and Holy Spirit, we confess to, and own to be in unity ; and so, the only true God, according to the Scriptures. "And that Jesus Christ, being in the form of God, thought it no robbery to be equal with God, and yet, as a Son, in the fulness of time was sent of the Father, and took on Him the form of a servant, PliiL ii. 6, 7. in which state He said : ' My Father is greater than I,' John xiv. 28. OFFICES OF JESUS CHRIST. ^fl And He learned obedience through suffering, and "was made perfect, and is become an everlasting High Priest, after the order of Melchisedock ; and is the Author of Eter- nal Salvation unto all them that obey Him, Heh. v. And God hath given us Eternal Life in his Son. And unto us a Child is born, and a Son is given, to govern, whose Name is Wonderful, Counsellor,Hhe Mighty God, the Everlasting Father, the Prince of Peace. And He is over all, God blessed for ever, even the true God and Eternal Life. " So that the Deity or Divinity of Christ, in his eternal, infinite, glorious state, we really confess and own, having known his virtue and power to redeem us from our vain conversations, and to save us from wrath to come." "Also we judge that such expressions and words, as the Holy Ghost taught the true apostles and holy men, men- tioned in the Scripture, are most meet to speak of God and Christ, and not the words of man's wisdom on human inventions and devised distinctions, since the apostles' days. " Finally, We have received an unction or anointing from the Holy One, which as it doth teach us, we know a continuance in the Father and in the Son, 1 John ii. And for whom we know the Father is well pleased, and in Him we know the true satisfaction, justification, and peace which all that abide in Him enjoy and witness, " Now unto the Father, Son, and Holy Spirit, the One Eternal Word, the only wise, pure, perfect God, who is infinite, omnipotent, incomprehensible, who giveth unto all, life and being, and is the Life of all, and the Being of beings, who filleth all in all with his presence, unto whom be glory now and for evermore, saith our souls. Introduction, p, 23.— 1669. « GEORGE WHITEHEAD.*' ^' As also, bow have many ignorant people, in the time of darkness, been begotten into vain imaginations touching the Godhead, by such doctrine aforesaid, contrary to Scripture language, as to think God to be like unto a F 2 n OS THE DIVINITY AND man or person ; whereas He is a Spirit, He is invisible, even that Eternal Word or Spirit, which made all things ; and Christ is the Image of the Invisible God, not divided nor separate from Him ^vhose Image He is. And though in the world there are gods many, and lords many, yet to us there is but one God, the Father, of whom are all things, and we in Him ; and one Lord Jesus Christ, by whom are all things, and we by Him, 1 Cor. viii. 6. So that it was never any design or plot of onrs, to endeavour to prejudice the minds of any against the Deity of Christ and the Holy Ghost, as falsely and blasphemously we are accused by this our prejudiced opposer." — Page 19. When replying to T. Vincent's argument relative to a strict and rigid satisfaction, he says : " He should have produced his plain Scripture ; for Scripture we own, and Christ's satisfaction as rightly stated ; and what a most acceptable sacrifice He was to the Father for all ; yea, his suffering as man, or in the flesh, without the gates of Jerusalem, was all acceptable to God ; his soul was also made an offering for sin; and that He was a Lamb slain from the foundation of the world. The mystery, virtue, and effects of his sufferings, none know but they that believe in his Name, and receive the righteousness of faith." — Page 45. Again in page 49 — " That the Son of Man came to give his life a ransom for many, and that He is the propitiation, through faith in his blood, and that in due time He died for the ungodly, bare our sins in his own body upon the tree, that He was wounded for the transgressions of the people; that He hath loved us, and given Himself for us, an offering and sacrifice to God, for a sweet smelling savour ; yea, we own and confess to Christ in his suffering, being an offering, dying for the ungodly, more than you Presbyterians do — first as to the universal love of God showed forth therein ; secondly, as to the virtue, power, and elFccls of his death, sacrifice, blood, &c. *' First. In that He died for all men, for the ungodly in OFFICES OP JESUS CHRIST. 73' general ; tasted death for every man ; gave Himself a ran- som for all, to be testified of in due time ; that He is the propitiation for the sins of the whole world; which you say is but for a few only — for a select number — the world of believers, &c." " Then secondly : The power of Christ, and his blessed effects in his death, acceptable sacrifice, &c. we own more than they ; for He gave Himself to redeem man from sin and transgression, and the servitude of it; and his blood purgeth the conscience, cleanseth from all sin ; his flesh is given for the life of the world, that man may come to rise out of sin, and live again to God in perfect righteous- ness : God hath set Him forth to be a Propitiation, through faith in his blood, to declare h is righteousness for the !«• mission of sins past, through the forbearance of God." In his " Reply to John Owen's Declaration, &c.'* he says : *' As to Socinianism, as he calls it, we are neither disci- pled in it, nor baptized into Socinus's name, neither do we own him for our author or pattern, in those things which we believe and testify ; nor yet do we own several princi- ples which John Owen relates as being from Socinus, and principally that of Christ's being (God, but) not the Most High God. It was never our principle ; for though we do confess to his condescension, humility, and suffering, in the days of his flesh, wherein He appeared in the form of a servant, being made in fashion as a man : but his being in the form of God, in the Divine nature of God, wherein He was equal with God, and being glorified with the same glory He had with the Father before the world began, and his being God over all, blessed for ever, these things we professed and believed in the beginning, and do the same still ; it never being in our hearts in the least to oppose or desert them."--P. 55. Speaking on the doctrine of justification by the righte- ousness of Jesus Christ, in opposition to an opponent, he says; F 3 7l^ ON THE DIVINITY AND " And yet they must confess that Christ never sinned, nor could sin, neither was there guile found in his mouth," Scc-'P. 81.— 1669. From a work, entitled " Antichrist in Flesh Unmasked," the following Christian testimony is extracted, viz. — f* We sincerely profess and declare in the sight of God and men, that we do faithfully believe and profess the Divinity, and humanity or manhood of our blessed Lord and Saviour Jesus Christ, the Eternal Word of God : and that in the fulness of time He took flesh, being miraculously conceived by the Holy Ghost and born of the Virgin Mary, and suffered the cruel death of the cross, as an universal offering and sacrifice, both in his body and blood shed thereon, for the sins of the whole world : and ■was buried and rose again the third day, and visibly ascended (was seen in his ascending) and passed into heaven and glory : and that He ascended far above all heavens, that He might fill all things; and that by his suf- fering and sacrifice He bath obtained eternal redemption for us ; which, through Faith in his Name and power, true repentance and conversion, we livingly receive, and effec- tually partake of. "That we are not pardoned, justified, redeemed, or saved by our own righteousness, works, merits, or deserv- ings; but by the righteousness, merits, and works of this our blessed Lord and Saviour Jesus Christ, being both imparted and imputed to us, as He is of God made unto us, wisdom, righteousness, sanctification, and redemption. Our reconciliation, redemption, pardon, sanctification, and justification, having respect both to his suffering death, and blood, upon the cross, as the one peace-offering and sacrifice, and as our High Priest, thereby making atone- ment and reconciliation for us, and giving Himself a ransom for all mankind : and also to the effectual saving work of his Grace and good Spirit within us, bringing us to expe- tience true repentance, regeneration, and the new birth? wherein we parake of the fellowship of Christ's sufferings. OFFICES OF JESUS CHRIST. 75 and power of his resurrection. In which grace we ought to persevere in newness of life and faithful obedience unto Hira, unto the end, that we may be heirs of the Eternal Salvation, which Christ is the author of. " We sincerely believe also, that the man Christ Jesus, is the only Mediator between God and men, our Interces- sor and Advocate with the Father; and that He exerciseth his kingly office, and his priestly and prophetical office in his kingdom and Church hereon earth, wherein He governs, and plentifully affords both immediate inspiration and instruction, to his faithful followers who walk in his Light, to guide them into all Truth; and he that hath not the Spirit of Christ is none of his. " And that this same Lord Jesus Christ, who died for all men, enlightens every man coming into the world, and was and is the Light of the world ; the Way, the Truth, and the Life : and that the same Christ that was crucified and put to death as concerning the flesh, and quickened by the Spirit and power of the Father, He is inwardly- revealed and spiritually in the hearts of true and spiritual believers by his Holy Spirit, Light, Life, and Grace. And that therefore his coming and appearing outwardly in the flesh, and inwardly in the Spirit, cannot render Him two Christs, but one and the same very Christ of God, blessed for evermore."— P. 30.-1692. In his ^' Innocency Triumphant," &c. he says : " To prevent mistake, and remove misrepresentation in the matters following, these are sincerely to testify and declare that— " 1st. We sincerely own, profess, and confess Jesus to be the Christ, even the same Jesus Christ who was born of the Virgin Mary at Bethlehem in Judea, Matt, ii. ; suf- fered death upon the cross without the gates of Jerusalem ; was quickened and raised again by the power of God, and ascended into heaven and glory, according to the Scriptures. " 2nd. We give witness only to this Christ, as being the jp 4 76 Olf THE DIVINITY AWD very Christ, the only begotten Son of God, and confess both his coming in the flesh and in the Spirit, according to Holy Scripture testimony. "Srd. Though this Christ, the only begotten Son of God, took flesh and came of the seed of Abraham, according to the flesh, and sufiercd death in the flesh ; yet his flesh or body prepared for Him, did not see corruption ; it did not corrupt, but was raised again from the dead, consequently did not perish ; nor is His body of a perishing nature, but a glorified body ; like unto which, we believe, ours shall be changed and fashioned."--[4th, 5th, 6th and 7th, on the Scriptures, &c.] "8th. The promised Messiah, of whom the holy pro- phets give witness, is the very Christ of God, even that Jesus Christ who was born of the Virgin ; who in the fulness of time came in the flesh, and was made like unto BS in all things, sin only excepted, as the Scripture testi- fies. Yet, "9th, The glorious body of Christ is not now like ours, nor of an earthly perishing nature, but heavenly, spiritual, and most glorious ; far excelling all terrestrial bodies." — Introduction, p, 1, <^c. — 1693, To the charge of undervaluing the death and sufferings of Christ, &c. George Whitehead thus replies, viz. "We deny these charges, as expressly contrary to our principle, and public known testimonies ; both highly valuing and exalting the death and sufi'erings of Christ above all other. His charging the Quakers to exalt [with exalting] their sufferings above the sufferings of Christ, imports as if they so lifted up, extolled, dignified or ren- dered their sufferings more excellent than Christ's This is a most gross calumny cast upon the people called Quakers, and as expressly contrary to their intention and principle," — Counterfeit Convert, &c, p, 34.— '1694. Replying to another accuser, he says : " Thy inferring that He who was nailed to the cross, was not Christ, but a body, a veil, a garment, of an earthly OFFICES OF JESUS CHRIST. 77 perisliing nature, &c. Here again thou pervertest and abusest us. Where did we ever say that He who so suffered was not Christ, but a body, a veil, &c. Seeing it was Christ that suffered in the flesh, and his flesh was called the veil, Heb, x. What contempt to Christ or denial of Him was such saying ? And where did ever any of us say, that his body that was nailed to the cross, was of a perishing nature, seeing his flesh saw no corruption ?" — /6.p. 59.— 1694. In his " Counterfeit Convert a Scandal to Christianity," replying to the charge : " that the Quakers deny Jesus of Nazareth, who was born of the blessed Virgin Mary, to be Christ, and the efficient cause of man's salvation," he says : " Here are two charges made one, both which we posi- tively and sincerely deny, as contrary to our professed and known principles. The Scripture texts, proving Jesus to be the Christ, we ever have and do sincerely believe and own. But that the Quakers teach the contrary, as Bugg saith, we utterly deny, as a gross calumny imposed upon us." " And therefore Francis Bugg's inference, that the Quakers would divide the humanity [of Jesus Christ] from the Godhead, is false : they are distinguished, but not divided, in the entire being of Christ." — Pages 12, 13. — 1694. From his work, entitled " Truth Prevalent," the follow- ing is extracted : " As we have great cause ever to own Christ to be our Saviour, so they who are saved by Him, have need of Him as Mediator, to preserve, strengthen, and confirm them in the way of righteousness and purity to the end ; and that their faith may not fail when tempted and assaulted by the enemy ; and that when the whole Church is complete, and come to a perfect man in Christ, He, their Mediator, may present it unto the Father, a glorious Church, without spot or wrinkle, or any such thing." — P. 59. F 5 m ON THE DIVINITY AND Again, on page 67 : "But 'tis a perversion to say, we pretend to onl?/ a manifestation of Christ within, his inward life, death, blood, resurrection, and ascension, and that we pretend to feel, taste, and see these things within us every day. But where we (the Quakers) so pretend, they produce no proof. We truly own these according to Sacred History, as transacted in Christ's person without us, as well as to feel and taste of the power of Christ's resurrection within us ; as also of the fruit, blessed effects, and fellowship of his sufferings, when made conformable to his death, which there is a necessity to have some sense and experience of Tvithin us, as well as a confessing of his suffering, death, resurrection and ascension without us, Avhich we truly believe, as well as these persons, and we hope more effectually." In the same work, page 142, he says : " I believe Christ's mediation, suffering, and de«'\th for mankind, took effect from the beginning, ever since man fell, and the blessed effects and fruit thereof, for man's redemption, shall continue to the end of the world. And the eminent love and respect God had from the beginning, and ever will have, to his own promised Seed, Christ Jesus^ and to all that He did and suffered for the redemption and salvation of the whole Adam, or all mankind, the excellent virtue, merits, or deservings of Christ, in all his obedience, works, and sufferings for mankind, did reach to the begin- ning of the world, and sliall to the end thereof. For He, who was as a Lamb slain from the foundation of the world, and by the grace of God tasted death for every raan^ ever liveth to make intercession for man, according to the will of God. And also to effect and complete that work of redemption and salvation that He hath obtained for us ; that He may be our King, Priest, and Prophet, our Minis- ter, our Leader, and Commatider ; for which ends He was promised and given." — P, 143.— 170L OFFICES OF JESUS CHRIST. 7§ In a " Gospel Salutation, &c. recommended to Friends "who believe in the Name of the Son of God, the True Light, &c." he says : " Surely we, believing in God, who gave his dear Son for our redemption and salvation, we ought also to believe in his Son, as our great Mediator and Advocate with the Father: considering also that Christ Jesus, his being given us, as our Mediator between God and men, and his giving Himself a ransom for all men, for a testimony in due time, and his dying for all men, his tasting death for every man^ &c. did all proceed from the great love of God, and not to pay a strict or rigid satisfaction for vindictive justice, or revjenge on God's part ; for that would leave no place for forgiveness of sins past, before repentance and faith in Christ and his Gospel ; seeing the good will and blessed design of God, setting forth Jesus Christ to be a propitia- tion, through faith in his blood, to declare his righteous- ness for the remission of sins that are past, through the forbearance of God, whose blood cries for mercy : surely that righteousness, and forbearance of God, declared by the propitiatory sacrifice of our Lord Jesus Christ, for the remission or forgiveness of sins that are past, upon true repentance, cannot justly be deemed revenge, or vindictive justice, as some have asserted against us ; but a free act of the love and wisdom of God, to give his Son, and in Him to reconcile the world to Himself, and not to impute their sins that are past to them ; when thoroughly reconciled and united in heart and soul unto Him, by his grace and good Spirit. " O ! ' Behold the Lamb of God, which taketh away the sin of the world.' In what respect does Jesus Christ, as the Lamb of God, take away the sin of the world ? I answer, in two respects ; First, As an universal and most excellent offering and acceptable sacrifice for sin, in order to obtain redemption and forgiveness by his precious blood, and even of a most sweet smelling savour to God; far excelling the legal and typical oblations of animals, as F 6 80 ON THE DIVINITY AND the offerings and blood of bulls, goats, heifers, sheep, rams lambs, &c. all which Jesus Christ, by his own one offering, put an end unto. '* Secondly, Jesus Christ, as the Lamb of God, takes away the sin of the world, by purging the conscience, and purifying the hearts of all them who truly receive Him and believe in Him, even in his Holy Name and Divine Power. ^' O ! therefore, behold the Lamb of God which taketh away and putteth an end to sin, iinisheth transgression, and brings in everlasting righteousness. ^' Let us all look unto the promised Messiah, even unto Jesus, the Author and finisher of our faith, that we all may believe in heart unto righteousness, and the salvation of our souls, so as to be partakers of Christ and his right- eousness ; that none may draw back to perdition, nor into the world's pollutions, who have escaped the same through tlie knowledge of God and his dear Son Jesus Christ; who is able and truly willing to save to the uttermost, all them who come unto God by Him. "He who offered up Himself a Lamb without spot to God for all mankind, and thereby became a propitiation for the sins of the whole world, never designed to leave men in sin and transgression all their days, but to afford all men grace to lead them to true repentance ; that they might receive that remission, forgiveness, atonement, and reconciliation, obtained for them. " That God was in Christ reconciling the world to Him- self, not imputing their sins unto them, but allowing and granting them remission upon true repentance, was, and is, a testimony and plain indication, of the great love, grace, and favour of God to the world, in and through his dear Son. How w onderfully has God, in his great wisdom, love, kindness, meekness, long suffering, and compassion, condescended to our low capacities, and conditions of the human race; for our redemption and salvation, by his dear Son Jesus Christ, truly considered ; both as He came and suffered in the flesh, and as He is revealed in the Spirit ! OFFICES OF JESUS CHRIST. 81 O let the weighty consideration of all these things, deeply affect all our hearts and souls, sincerely to love, serve, fear, worship, and praise the Lord our most gracious God, through Jesus Christ, for ever ! " It is to be seriously observed and remembered, that when Jesus Christ was about lo take leave of his disciples, He recommended them unto the Spirit of Truth, the Com- forter, which should testify of Him, and abide with them for ever; and that He would manifest Himself to him that loved Him, and that in a little while they (i, e. his disci- ples) should see Him, that is, Christ Jesus; so though He went away in the body. He would come again to them in Spirit. " Now, dear friends, it being the Holy Spirit which testifies of our Lord Jesus Christ, and shows unto us what He takes of Christ, He (i. e, the Holy Spirit) shall take of mine, said Christ, and show it unto you, " The Holy Ghost takes, and shows unto us, the most excellent properties of our great and glorious Mediator, his great universal love, meekness, humility, and compas- sion, that we may by degrees partake thereof, as we trulj obey and follow Him in the manifestation of the same Holy Spirit, whereby the mystery of Christ is revealed, in and unto the truly spiritually minded believers in hislight> and thereby they become the children of the Light." "And now, dear friends, let us consider the only begot- ten Son of God, our blessed Lord Jesus Christ, and what confession and honour is given unto Him in Holy Scripture, both respecting his Eternal Deity and perfect manhood, and coming therein manifestly in due time, which I men- tion in order to clear us, the people termed Quakers, from the unjust imputations of our adversaries, one while with denying the Divinity, another while with denying the humanity of Christ, or both, as some have done ; and to prevent all occasions of doubts or disputes about the same matter, I refer you and all concerned, to the Scriptures following, viz. — 99 ON THE DIVINITY AND ''^Isa, vii. 14. The Lord Himself shall give you a sign, behold ! a Virgin shall conceive and bear a SON, and shall call his Name IMMANUEL. " A prophecy of Jesus Christ, respecting his birth of the Virgin, as a man child, and his being Immanuel, God with u s, or in us. " Isa. ix. 6. For unto us a Child is born, a Son is given, and the government shall be upon his shoulder, and his Name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace : of the increase of his government and peace there shall be no end. " An excellent prophecy and testimony of Jesus Christ, respecting his birth as a man child, and his Divine wisdom and Deity, as Mighty God, the Everlasting Father, &c. <dom, Povver, and Word of God, John i. 3. Rev. xix. 13. " See likewise Heb, i. 1,2. God, who at sundry times, 84 ON THE DIVINITY AND and in divers manners, spake in time past unto the fathers bj the prophets, hath, in these last days, spoken unto us by his Son, whom He hath appointed heir of all things, bj whom also He made the worlds. " Then the Son of God was before the worlds were made ; to which agrees ^e6.xi. 3. Through faith we under- stand, that the worlds were framed by the Word of God. "See also, Jo Aw V. 21,2^, 23. As the Father raiseth up the dead, and quickeneth them ; even so the Son quick- eneth whom He will ; for the Father judgeth no man ; but hath committed all judgment unto the Son, that all men should honour the Son, even as they honour the Father : he that honoureth not the Son, honoureth not the Father which hath sent Him. " How can any so honour the Son, who count Him onlj a mere man ? ^^ John xvii. 5. And now, O Father! glorify thou Me, with thine Own self, with the glory which I had with Thee before the world was. " These were Christ's own words and testimony, in bis prayer to the Father. « See 1 John v. 20. How the True God and Eternal Life is ascribed to the Son as well as to the Father, who are One, John x. SO. " It is also observable : * the children of Israel, who were all baptized unto Moses, in the cloud and in the sea ; that they did all eat the same Spiritual Meat, and did all drink of the same Spiritual Drink ; for they drank of the Spiritual Rock, that followed them, or, went with them ; and that Rock was Christ,' 1 Cor. x. 2, 3, 4. "And this was long before Christ came in the flesh; Christ was and is the Rock of Ages, and Foundation of many Generations, both before and after his coming in the flesh. " Now, dear and well beloved friends, forasmuch as, ever since a people, we have believed in Christ as the True Light, and his coming in the flesh ; these Scripture testi- OFFICES OF JESUS CHRIST. 85 monies of Him, as to his Divinity and Manhood, are recited rather in defence of our Christian faith and holy profession, against our adversaries, unjustly rendering u» no Christians, than to suppose any deficiency on your parts relating thereunto. "The Lord be with you all, and possess your hearts with his dear love and Divine wisdom in Christ Jesus. ISAAC PENINGTON. The preface to a tract, entitled "A Question to the Professors of Christianity," &c. begins thus : " This is life eternal, that they might know Thee, the only true God, and Jesus Christ whom Thou hast sent. Whom did the Father send ? Did He not send the Son of his Love? From whence did He send Him? Did He not send Him out of liis own bosom? Whither did He send Him? Did He not send Him into the world, to take upon Him a body, and glorify the Name of the Father, doing his will therein ? He laid down his glory, stripping Himself of the form of God, and appearing in habit as a man, in their raiment, with their garment upon Him ; in which, as a servant, the Seed the Heir of all, served the Father; and now his work being as good as done, He looks back at the glory which He had laid down for the Father's sake, looking up to the Father, for the restoring of it to Him again. ' I have glorified Thee on the earth,' saith He, 'I have finished the work which Thou gavest Me to do; and now, O Father! glorify Tliou Me with thine own self, with the glory which I had with Thee before the world was,' John xvii. 4, br-^Vol. iii. p. 25.— 16G7. In his "Incitation to Professors," &c. he thus writes : "Now this we have often found, that this our testimony hath not been received in the same spirit and love, wherein it hath gone forth ; but the enemy, by his subtlety, hath Sfti. ON THE DIVINITY AND raised up jealousies concerning us, and prejudices against us, as if we denied the Scriptures and ordinances of God, and that Christ that died at Jerusalem ; professing Him only in words, to win upon others by, but denying Him in reality and substance. " To clear this latter, (for my heart is only, at this present, drawn out concerning that,) we have solemnly professed in the sight of the Lord God, who hath given us the knowledge of his Son in life and power, these two things. "First, That we do really, in our hearts, own that Christ who came, in the fulness of time, in that prepared body, to do the Father's will; his coming into the world, doctrines, miracles, sufferings, death, resurrection, &c. in plainness and simplicity of heart, according as it is expressed in the letter of the Scriptures. " Secondly, That we own no other Christ than that, nor hold forth no other thing for Christ, but Him who then appeared and was made manifest in flesh." — Vol. iii. p, 59, —1667. In replying to the charge that the Society of Friends denied that Christ who died at Jerusalem ; as well as the benefits of his sufferings and death, " and set up a natural principle within instead thereof," Isaac Penington says : " To remove this out of the minds of the honest hearted who, in the guidance of God, might light on this paper, I shall open my heart nakedly herein, viz. — ''First— We do own that the Word of God, the only begotten of the Father, did take up a body of the flesh of the Virgin Mary, who was of the seed of David, according to the Scriptures; and did the will of the Father therein, in holy obedience unto Him, both in life and death. " Secondly— That He did offer up the flesh and blood of that body, though not only so ; for He poured out his soul, He poured out his life a sacrifice or offering for sins, (do not, oh! do not stumble at it; but rather wait on the OFFICES OF JESUS CHRIST. 81^ Lord to understand it; for we speak in this matter wliat "we know ;) a sacrifice unto the Father, and in it, tasted death for every man; and that it is upon consideration, and through God's acceptance of this sacrifice for sin, that the sins of believers are pardoned, that God might be just, and the Justifier of him which believeth in Jesus, or who is of the faith of Jesus."— Fb/. iii. p. 33.— 1667. In an essay, entitled *' Life and Immortality brought to Light through the Gospel," he thus speaks of the appear- ances of Christ under the law : "Various were the appearances of Christ; sometimes as an angel in the likeness of a man ; so to Abraham, and so to Jacob, when Jacob wrestled with Him and prevailed, and had overcome ; so to Joshua, as the Captain of the Lord's host, at his besieging Jericho; so to Moses in the bush. He appeared as an angel, -4cf5 vii. 35. so likewise in visions. Those glorious appearances of God to the prophets in visions, were the appearances of Christ; as particularly that glorious appearance of God, sitting upon a throne, and in his train filling the temple, and the seraphims crying: 'Holy! Holy! Holy is the Lord of Hosts, his glory is the fulness of the whole earth !' Isaiah vi. This was an appearance of Christ to Isaiah, as is manifest, John xii. 41. where the evangelist, relating to that place, useth this expression : 'These things said Isaiah, when he saw His glory, and spake of Him.' So He was the Angel of God's presence, which went before the Jews, in all their journeyings and travels out of Egypt, through the sea and in the wilderness, and in the time of the judges ; and wrought all their deliverances for them, as is signified, Isaiah Ixiii. 9. 'In all their afiiictions He was afllicted, and the Angel of his presence saved them,' &c. So with the three children, He appeared in the midst of the fiery furnace, ' in a form like the Son of God,' as Nebuchadnez- zar judged, Dan, iii. 25."— To/, iv. p. 94.— 1671. In his "Observations concerning the Priesthood of Jesus Christ," he saj^s: ^fe ON THE DIVINITY AND "Observation 1. — Who is the Apostle, and High Priest of our profession ? It is Jesus Christ the Son of God, whom God hath appointed Heir of all things; by whom He made the worlds, and who is the express Image of his Father*^ substance, &c. Heh. i. and iii. 1. "Observations. — Why this High Priest was to suffer death ? which was, that He might taste death for every raan ; and so, through suffering, become a perfect Saviour, or perfect Captain of salvation, to all the sons that were to be brought by Him to glory, ^e6. ii. 9, 10." — FoLiy. p. 121. "Mark; Christ was not only to die, and so offer up a sacrifice of atonement, but He was also to make recon- ciliation by it, ever afterwards for his children, in case of transgression, wlienever occasion should be. So saith John: 'If any man sin, we have an Advocate with the Father,' to plead for the forgiving and blotting out of the sin, 'and He is the propitiation, (or reconciliation,) for our sins/ as the old translation renders it, 1 John ii. 1,2." — Page 122. "Observation 16. — That this High Priest needeth not to offer many sacrifices to atone by, as the priests under the law needed to do often : for He was a perfect Priest, and offered up one perfect, spotless sacrifice; and 'is a Propitiation for the sins of the whole world,' 1 t/ohn ii. 2."— Page 124. " Observation 23. — For what cause, Christ was Mediator of the New Testament? which was, that by means of death, for the redemption of the transgressors under the first testament, they which are called might receive the promise of eternal inheritance, verse 15. For God hath made Christ, a Propitiation for all men, both Jews and gentiles; that through faith in his blood, his righteousness might be declared, for remission of sins that are past, through the forbearance of God, that He might be just, and a Justifier of him who is of the faith of Jesus, Rom. iii. 26. So that they that were under the first covenant, OFFICES OF JESUS CHRIST. 89 hearkening unto Him, and believing in Him, were justified from all things, from which they could not be justified by the law of Moses, Acts xiii. S9. "Observation 24. — The necessity of Christ's death; which was, because He was to make way by his own blood into the holiest, to appear before God for lis, and to sprinkle the heavenly things with the blood of a Sacrifice, of an higher and better nature, than the blood of bulls and goats was ; for that was the blood of the covenant which was to pass away; but He was to sprinkle his, with the blood of the Everlasting Covenant ; and by this His death and blood, sprinkled upon the hearts of His, his Covenant comes to be of force, Heb, x. 16 to 25, and xiii. 20, 21." — Page 127. ^'Observation 28. — That we are sanctified by the same will by which Christ was sanctified, or sanctifieth Himself. In subjection to the same will which the Head obeyed, (even in denying themselves, taking up the cross to their own wills, and submitting to God's,) are the members sanctified. The Spirit of God works them into holiness, by this will of God, and through the offering of the body of Jesus Christ once, verse 10. Jokn xvii. 19. " So mark : there is the will of God, the oflfering up [of] the body of Jesus, the pouring out [of] the Spirit of Grace, the New Covenant, and faith in Christ, &c. All these tend to work out one and the same thing ; and they all concur thereto in tlieir several orders and places." — Vol, iv, p, 128.— 1671. In a work, entitled '^ The Holy Truth and People Defended," &c. he thus answers the charge of denying redemption by the blood of our Lard Jesus Christ, viz. — "And as for denying redemption by the blood of Christ, oh! how will he answer this charge to God, when none upon the earth, as the Lord God knoweth, are so taught, and do so rightly aiid fully own redemption by the blood of Christ, as the Lord hath taught us to do! For we own the blood of the Lord Jesus Christ, -both outwardly and 90 ON THE DITINITY AND inwardly ; both as it was sbed on the cross, and as it is iprinkled in our consciences; and know the cleansing virtue thereof in the Everlasting Covenant, and in the Light which is eternal ; out of which Light, men have but A notion thereof, but do not truly know nor own it." — Works, vol iii. p, 234.— 1672. In reply to Thomas Hicks, who accused him of esteeming the blood of Christ no more than a common thing, he says : " Herein he represents me wicked, and makes me speak, by his changing and adding, that which never was in my heart; and the contrary whereto, I have several times affirmed in that very book, where those several queries were put, out of which he forms this his own query, giving it forth in my name. For in the tenth page of that book, beginning at line third, I positively affirm thus: That Christ did offer up the flesh and blood of that body, though not only so, for He poured out his soul, He poured out his life, a sacrifice or offering for sin, a sacrifice unto the Father, and in it, tasted death for every man ; and that it is upon consideration, and through God's acceptance of this sacrifice for sin, that the sins of believers are pardoned, that God might be just, and the Justifier of him who believeth in Jesus, or who is of the faith of Jesus. Is this common flesh and blood ? Can this be affirmed of common flesh and blood ? Ought not he to have considered this, and other passages in my book, of the same tendency, and not thus have reproached me, and misrepresented me to the world? Is this a Christian spirit ; or according to the law or prophets, or Christ's doctrine? Doth he herein do as he would be done by ? Oh ! that he had a heart to consider it!"— Fo/. iii. p, 407.— 1675. In the preface to this reply to the aspersions of Thomas Hicks, Isaac Penington says : " I have had experience of that despised people [the Quakers] for many years ; and I have often heard them, even the ancient ones of them, own Ciirist both inwardly OFFICES OF JESUS CHRIST. 91 and outwardly. Yea, I heard one of the ancients of thera thus testify in a public meeting, many years since : that if Christ had not come in the flesh, in the fulness of time, to bear our sins, in his own body on the tree, and to offer Himself up a sacrifice for mankind, all mankind had utterly perished. What cause then have we to praise the Lord God for sending his Son in the likeness of sinful flesh, and for what his Son did therein ! " — Vol. iii. p» 403. — 1675. In his treatise, entitled " The flesh and blood of Christ," &c. after speaking largely of that mystical body and blood of Christ, which the saints feed upon, and asserting the necessity of a participation in it, he adds : "Now as touching the outward which ye say we deny, because of our testimony to the inward, I have frequently given a most solemn testimony thereto : and God knoweth it to be the truth of my heart ; and that the testifying to the inward, (from which the outward came,) doth not make the outward void, but rather establish it, in its place and service. God Himself, who knew what virtue was in the inward, yet hath pleased to make use of the outward; and who may contradict or slight his wisdom and counsel therein ? Glorious was the appearance and manifestation of his Son in the flesh, precious his subjection and holjr obedience to his Father; his giving Himself up to death for sinners, was of great esteem in His eye ! It was a spot- less Sacrifice of great value, and effectual for the remission of sins : and I do acknowledge humbly unto the Lord the remission of my sins thereby, and bless the Lord for it; even for giving up his Son to death for us all, and giving all that believe in his Name and power, to partake of remission through Him." — Vol. iii. p. 415. — 1675. In the postscript to a work, entitled "Remarks upon some passages in a book, entitled 'Antichrist's Trans- formations within,'" &c. we find tlie following, viz. — " First, as to his [Jeffery Bullock's] main controversy with Friends about the Christ tliat died at Jerusalem, he affirming, that neither justification nor condemnation is 8g ON THE DIVINITY AND by Him, and reproaching Friends as having gone back to the professors' Christ and Saviour, who died without the gates of Jerusalem ; this is in my heart to say : "'Is Christ divided?' Is there one Christ that died "without the gates of Jerusalem, and another that did not die ? Or is it not the same Lord Jesus Christ who died without the gates of Jerusalem, according to the flesh, and yet was then alive in the Spirit ? Do we affirm that the Godhead died? No — we do not so much as affirm that his soul died, as he doth, page 19, but according to the flesh He died ; that is, He who was the Resurrection and the Life, laid down his life, and took it up again according to the commandment of his Father. " Thus we have been taught of God to believe, and thus to hold it forth. And we have no other Justifier, Con- demner, Saviour, or Intercessor, than He that laid down the life of the body, off"ering it up a sacrifice to his Father without the gates of Jerusalem. * Who is He that justifi- eth ? ' Is it not God, in and through Him ? 'And who is he that condemneth ? ' Is it not ' Christ that died ? * And where did He die ? Was it not ^vithout the gates of Jerusalem ? ' Yea, rather that is risen again,' &c. Horn, viii. S3, 34."— Fo/. iv. p, 370.— 1675. In the fourth volume of Penington's works, I find a tract entitled " An Epistle to all serious professors of the Christian religion ; wherein a brief touch of my knowledge, sense, belief, and experience concerning the Godhead, the offering up of the Lord Jesus Christ in his body on the tree, as a Propitiatory Sacrifice to the Father, and the imputation of his righteousness to those who believe in his Name and Power, is nakedly laid before them ; wherein I am not alone, but one with those who have so learned and experienced the same, in the leadings and Light of his Holy Spirit." From this epistle the following extracts are taken : ''And now there are two or three things in my heart to open to you, how it is with rae in reference to them ; for OFFICES OF JESUS CHRIST. 93 indeed I have not been taught to deny any testimony the Scriptures hold forth concerning the Lord Jesus, or any of his appearances; but am taught by the Lord more cer- tainly and fully to own and acknowledge them." P. 450. " The first is concerning the Godhead." — " The second is concerning the offering of the Lord Jesus Christ, witliout the gates of Jerusalem. I do exceedingly honour and esteem that offering, believing it had relation to the sins of the ^vhole world, and was a propitiatory sacrifice to the Father therefor. And surely he that is redeemed out of the world, up to God, by Christ, cannot deny that Christ was his ransom, and that he was bought with a price, and therefore is to glorify God, with his body and Spirit, which are God's, 1 Co7\ vi. 20. And saith the apostle Peter : ' Ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, &c. but with the precious blood of Christ, as of a Lamb without blemish and without spot,' I Pet, i. 18, 19 ; ' who so offered Himself up to God, through the Eternal Spirit,' Heb. ix. 14. This we do own singly and nakedly, as in the sight of the Lord ; though I must confess we do not lay the sole stress upon that which is outward and visible, though we truly and fully acknowledge it in its place ; but upon that which is inward and invisible : upon the inward Life, the inward Power, the Spirit within ; knowing and experiencing daily, that that is it, which doth the work." Vol, iv.p, 451. HUMPHREY SMITH, In an Essay, entitled : '- The Sufferings and Trials of the Saints at Evesham," relates a conversation between him- self and a priest, in which the following questions and answers occur : '' Then the priest asked if I were justified by the blood of Christ? M ON THE DIVINITY AND " Answer. Yea. " Question. Are you justified by that blood of Christ that was shed at Jerusalem ? " Answer. By the blood of Jesus Christ, the Son of the Living God, who was the express image of his Father's glory, in whom dwelt the fulness of the Godhead really ; who suffered at Mount Calvary, by Jerusalem, for sinners, am I justified.— 1655. In an epistle addressed " To all that want peace with God," &c. speaking of our Lord and Saviour Jesus Christ, and his ministration on earth, &c. he says : " And when He comet h, whom Moses commandeth to hearken unto, even Christ the true Prophet, the Light of the world, the Living Minister, the End of the law, who had a body prepared to do the will of the Father, who was in Ilim, the man Christ Jesus, He saith : ' Follow Me ;* and He took up his cross and passed through the death and the veil ; and so, being made perfect through sufferings, attained that glory which He had with the Father, before He had a body ; which body was prepared to do the Father's will; whose will was, that all men should be saved ; therefore Christ tasted death for every man, and rose again for the justification of those that believe in Him, who said : 'I am the Light ;' and is set down at the right hand of God who is a Spirit, eternally in the heavens ; ascended up out of the sight of them who gazed after that body, which is gone out of their sight : even He, Christ, the mystery hid from ages and generations, now made manifest to destroy the works of the devil, being meek and lowly in heart — He saith : 'Learn of me.'" P. 179.— 1660. WILLIAM DEWSBURY, In a work, entitled '' Christ ExaUed, and alone worthy to open the Seals of the Book ; and the Scriptures owned OFFICES OF JESUS CHRIST. 95 in their place," &c. makes the following reply to an oppo- nent : " The seventh false accusation ; thou sayest, we say that he that trusts in Christ, that died at Jerusalem, for salva- tion, shall be deceived." Reply. " This charge is false as the other ; in the presence of God, we witness against thee : no other Christ we bear testimony of, to be the salvation of lost man and woman, but that Christ, according to Scripture testimony, who was born of the Virgin, and made a good confession before Pilate — and suffered at Jerusalem, and rose again the third day, and ascended into heaven, and sitteth at the right hand of God. And this Christ we witness the true Light, who lighteth every one that comes into the world, and saith : I stand at the door and knock ; who opens, I will come into him, and sup with him, and he with Me, Rev. iii. 20 ; and we witness Him faithful: and as many as receive Him, to them He gives power to become the sons of God ; and this is the condemnation of all, because they believe not in Him. John xii." P. 120, 121. —1656. GEORGE BISHOP. In a Tract, entitled " A Vindication of the Principles and Practices of the people called Quakers," &c. written by this Friend, I find the following sentiments : " That which enlightens, which shows a man his heart and his reins, and trieth them, which reproves and makes manifest, is Christ the Light ; which Christ is the same that was born of the Virgin Mary ; which was made flesh ; which sitteth at the right hand of God ; which was criici' fied, dead, rose again from the dead, and ascended far above the heavens, that He might fill all things. Who when He was in the days of his flesh with his disciples, said : It is expedient for you that I go away ; for if I go not G 2 m ON THE DIVINITY AND away, the Comforter will not come unto you ; but if I depart, 1 will send Him unto you ; and when He is come. He will reprove the world of sin, of righteousness, and of judgment ; of sin, because that they believe not in Me ; of righteousness, because I go to my Father, and ye see Me no more ; of judgment, because the prince of this world is judged, John xvi. 7—11." P. 14.-— 1665. In another tract, entitled " The Throne of Truth exalted over the Powers of Darkness," he recites the language of an opponent, who accused the Society of Friends of being Socinians, viz. " 'Tis a doctrine of the Socinians, that our Lord Jesus Christ did not, by his death and blood shed, satisfy for our sins, and so purchase redemption for us ; but that He was a perfect pattern of righteousness, holiness, obedience, and suffering." To this George Bishop replies : " That He is the latter, viz. a perfect pattern, &c. hath been proved out of Christ's own mouth, and the apostle Peter's; and the people called Quakers own it ; not as the doctrine of Socinus, but as the Truth ; and Truth is not to be turned from, because of a brand set upon it, or on [account,] or because of the persons who have professed it; contradict it who can. But that He did not, by his death and blood shed, satisfy for our sins, and so purchase redemption for us, is a wicked lie. They witness that his blood shed, as liath been said, whose blood cleanseth from all sins ; and his redemption of them : and they affirm and witness, that without blood there is no remission of sin ; and that there is no other Name given under heaven by which we must Jie saved, than His, who by one offering, for ever perfected those that are sanctified ; who is the substance of the pat- tern of heavenly things." P. 69.— 1656. Replying to the charge, that " the drift of Friends' doc- trine was, that Jesus Christ, who suffered at Jerusalem, is not He who justifies us from our sins, and shall procure our acquittal with God at the last judgment, and so finally OFFICES OF JESUS CHRIST, 97 save us ; but that a Jesus in us, or in our own persons, must accomplish these things for us ;" he sajs : " It is false : 'tis neither their doctrine, nor the drift of it. It is thy lie, with which to slander them is the drift of thy book. But this is that which they declare and witness, viz. That there is no salvation, no justification, no righte- ousness, but in Christ Jesus ; who by one offering for ever perfected those that are sanctified ; who saith : Without me ye can do nothing ; whose church saith : Thou also hast wrought all our works together in us." Page 71, 72. —1656. EDWARD BURROUGH. In "A Declaration to all the world, of our Faith and what we believe, who are called Quakers," published in 1658, I find the following : " Again, concerning Christ, we believe, that He is One •with the Father, and was with Him before the world was ; and what the Father worketh, it is by the Son ; for He is the arm of God's salvation, and the very Power and Wis- dom of the Creator ; and was, is, and is to come, without beginning or end. " And, we believe, that all the prophets gave testimony of Him ; and that He was made manifest in Judea and Jerusalem, and did the work of the Father, and was persecuted of the Jews, and was crucified by his enemies ; and that He was buried, and rose again, according to the Scriptures. " And, we believe. He is now ascended on high, and exalted at the right hand of the Father for evermore ; and that He is glorified with the same glory that He had before the world was ; and that even the same that came down from heaven, is ascended up to heaven ; and the same that descended is He that ascended. " And, we believe, even that He that was dead, is alive, G 3 98 ON THE DIVINITY AND and lives for evermore ; and that He comelb, and shall come again, to judge the whole world with righteousness, and all people with equity ; and shall give to every man according to his deeds, at the day of judgment, when all shall arise to condemnation or justification : he that hath done good shall receive life, and he that hath done evil, everlasting condemnation. " And we believe. He is to be waited for in spirit, to be known after the Spirit, as He was before the world was ; and that is the knowledge unto Eternal Life, which all that believe in Him do receive. He subdues death, and destroys him that hath the power of it ; and restoreth from death to life, and quickeneth by his Spirit, all that the Father hath given Him. And we believe such He justifieth and sanctifieth ; and such are taught of Him : but He condemns all that believe not, but continue in unbelief, and are not taught of Him. And this we faithfully believe." P. 440. —1659. From a work, entitled " Satan's Design Defeated," &c. I extract the following accusations and replies : Accusation, *' They hold that Jesus Christ died only signally or exemplarily ; and that we are justified by the suffering of Christ in us ; and to be healed by his stripes, is to be stripped ofi', or from, sin/' "Answer. Jesus Christ died, and rose again, and as- cended according to the Scriptures ; this we do believe. And Christ was and is the substance, the end of all signs and examples ; yet was He an Example to the saints ; and the apostle exhorted to walk as they had Christ for an example ; and while He was in the world. He did, and spoke, and acted many things, as parables, signs, and ex- amples, the substance of which is to be received in the saints, and known by them through the Spirit. And we believe saints are justified by Christ, and through faith in Him, which was, and is, and is to come, who is blessed for ever; and none are justified by his death, and suffering, and blood, without them, but who witness Christ within them ; OFFICES OF JESUS CHRIST. 9^ for all are reprobates, and to be condemned, and cannot be justified, (bat have not Christ in them; as thou mayst read : except Christ be in you, you are reprobates. And all that believe in Christ, and receive Him, they are healed through his suflferings and stripes ; for He sanctifies them, and gives them remission of sin, and justifies them ; and in Him, the saints are complete, and the new man, the regene- rate, is justified ; and the old man is in the degeneration, and knows not Christ in him, and hath not received Him^ but only heard of Him without him, and believes the relation : but this faith doth not justify ; for all the false Christians upon earth have this faith : but that faith alone justifies, which gives to receive Clirist, and Him to live in us, and to dwell in us by that faith." Accusation. " They utterly renounce the doctrine of justification, by the imputation of the righteousness of Christ, or by the obedience He performed, or suflferings He sustained or underwent, in his own person without us. "Answer. This is partly true, and partly a lie. We do indeed renounce the profession of justification, by the im- putation of Christ or his righteousness performed without men, by men while they are in the degenerated estate, and unconverted, and unreconciled, and unborn again ; for by such profession of justification, many deceive their souls. But yet, we say, that righteousness is imputed to us, and reckoned unto us, who believe in Christ and have received Him ; even the obedience and suff'erings that He performed without us, is ours, who have received Him within us, and witness Christ in us, and therefore we are not repro- bates ; yet we do acknowledge. He wrought perfect right- eousness by obedience and sufi^'erings, without us, and that righteousness is ours by faith, which faith hath received Christ to dwell in us ; and He and his righteousness, hisr obedience and sufferings, we enjoy in us, in spirit. If any. can receive it, let them ; for that He wrought righteous- ness, this is acknowledged : but who have a part in this G 4 100 ON THE DIVINITY AND righteousness, that is disputable." Pages 515, 516» — 1659. In a paper, entitled *' Some Considerations presented io the King of England," &c. he says : " I do testify unto the king, and before the whole world, that we [the Quakers] do profess and believe, concerning the Father, Son, and Spirit, and the Lord Jesus Christ, and the blessed Gospel, and the Holy Scriptures 5 1 say we do believe, and make profession in truth and righteous- ness, concerning all these things ; and by our doctrines and instructions, do persuade all people to believe, and not seduce any from these truths of the gospel : and this is known, through these kingdoms, concerning us, though we stand now accused falsely, concerning these matters, before the king. But as for the Scriptures being the rule of life, we say the Spirit of God, that gave forth the Scriptures, is the rule of life and faith unto the saints, and leads not contrary, but according unto the Scriptures ; in the belief and practice of whatsoever the Scripture saith." Page 758. FRANCIS HOWGILL. From an Essay, entitled " The Heart of New England Hardened," I extract the following, viz. — '' Secondly. They deny Christ to be God and man in One Person, and Christ to be a distinct Person from the Father ; and they acknowledge such a Christ as unchrists Christ ; and when they say : Christ manifest in the flesh, they mean not as the Scripture, but fallaciously." " Answer. We say, according to the Scripture of Truth, and not according to thy fallacy, that in the man, Christ, did the fulness of the Godhead dwell, and God was in Christ, reconciling the world unto Himself. And He saith : I and my Father are One. And the Father, the Son, and the OFFICES OF JESUS CHRIST. 101 Spirit, subsist in one Eternal Power, Life, and Glory ; "which^thou, with all thy stupid generation, are ignorant of. And that Christ we acknowledge, is such a Christ as is able to save to the utmost, them that come unto Him, and receive Him, and believe in Him ; and is such a Christ as is able to raise them that have been dead, and such a Christ as giveth Eternal Life to them that believe." '' When we say, Christ manifest in the flesh, we say, that lioly thing which was brought forth, and born of a virgin? and conceived of the Holy Ghost, in whom the fulness of the Godhead dwells, in whom the eternal power of the Father was manifested, that He was the Christ, which was manifested iu the flesh and justified in the Spirit, preached among the gentiles, seen of angels, and received up into glory: and this is according to the Scriptures of Truth; and thy judgment must be judged." Pages 303, S04.— 1659. GEORGE FOX, the Younger, In his Works, page 52, says : " But further, in the fear and wisdom of God, for the satisfaction of the simple, I do declare, in plain word, that I do believe in the true Christ, the Lord of Life, who was glorified with the Father before the world began ; and I do believe that He was in due time made manifest in that body of flesh, who v/as called Jesus ; and that in Him the fulness of the Godhead dwelt bodily, "who was supposed to be the carpenter's son, whom the Jews crucified without the gates of Jerusalem ; and 1 have remission of sins through his blood, who is the Lord of Life ; and He was buried, but He is risen, and ascended, and sits on the right hand of the Majesty on high." From a piece, entitled, " A Message of tender love, unto such professors as have attained any true sincerity, sim- plicity, and zeal for God, in their professions," &c. I ex- tract the following : G 5 103 ON THE DIVINITY AND "Friends ! the Eternal Being, which giveth being to all his creatures, hath largely manifested his love unto the world, in giving his Only Begotten to be the Light of the world ; who doth enlighten every one that comcth into the world, that all through Him might believe. And inasmuch as He, in the fulness of time, sent forth his Only Begotten, full of grace and truth, into the world, in a body which He had prepared Him, therein to do his will; which body the Only Begotten of the Father freely gave and offered up for a sacrifice for sin ; and so, according to his grace, He tasted death for every man ; and by his offering Himself once for all. He hath put an end to all the sacrifices and offerings mentioned in the law, which could not make the comers thereunto perfect, (nor those that offered them,) as apper- taining to the conscience ; so Christ, the one offering, is become the propitiation for the sins of the whole world, who wrought eternal salvation for all them that obey Him; and here is the one offering which perfects for ever them that are sanctified. "And He having accomplished the will of the Father, in that body which was prepared Him of the Father, in which He came into the world, He again left the world, (He not being of the world,) and ascended unto the Father, from whence He proceeded, and sat down on the right hand of the Majesty on High; and is now glorified with the same glory that He had with the Father, before the world began. Yea, the same that descended into the lower parts of the earth, is also the same that ascended far above all heavens, that He might fill all things : and being One with the Father, and in the Father, and the Father in Him, his presence, filleth heaven and earth ; and being the Son in the Father, He hath power as the Father, to quicken whomsoever He will, that all men might honour the Son as the Father: by whom all things were made that were made; in whom we live, move, and have a being. And He hath a Name given Him above every name, to which all things must bow; which OFFICES OF JESUS CHRIST. lOS is called the Word of God, or Jesus, because He is a Saviour, and saveth his people from their sins. *' This is He that is given to be the Head of the Body, which is the congregation of the righteous, the fulness of Hira that filleth all in all ; that He, in all things, in whom all fulness dwells, might have the pre-eminence ; being the express substance of the Father's glory, and the very virtue of his being, One with Him in nature, and One in Name : for as the Father is Divine, so the Son is also Divine ; and as the Father is called the Light, so the Son is also called the Light ; the Father is called the Mighty God, so is the Son also ; yea, the Son's Name is called Wonderful, tht Mighty God, the Everlasting Father, (mark that,) the Prince of Peace, of whose government there shall be no endr— Works, p. 164.— 1660. To the foregoing essay, the following note is attach- ed : " So that none shall be able in the day of the Lord to plead or say : Lord, because our first parents fell from Thee, and became dead unto Thee, and so were driven out from thy presence ; and we being brought forth in this un- reconciled state, there was no way left unto us to approach or come near unto Thee, to lay hold of the grace that Thou offerest unto all, by reason of ihine anger: I say, none shall be able thus to plead; for Christ, ihe Father's love, hath consecrated a way, by his freely giving up Himself a propitiatory sacrifice, which appeaseth God, and therefore it is said, that God was in Christ reconciling the world to Himself, not imputing sin unto them. So, he that perish- eth, it shall be for his own sins, not for his parents ; but because he believed not in Christ, who hath freely made a way for him to come unto God; and by the power of hig life, visiting him, puts him in a capacity to receive the free grace, which bringeth salvation, which to all men hath nppesLYedr— Works, pages 152, 153, 154, 155,-1660. He also wrote the following Confession of Faith : ** for G 6 104 ON THE DIVINITY AND the satisfaction of some tender, conscientious persons, who had heard false reports of hira :" " First, As concerning Jesus Christ, that was supposed to be Joseph, the carpenter's son, who, as concerning the flesh, was crucified and put to death at Jerusalem between two thieves, upon the cross at Mount Calvary — I do believe He was the Son of God ; and that that very body that the soldiers pierced, was the very body that was prepared by the Father for Christ, the True Saviour, to come in, to do the will of the Father that sent Him. And I do believe that, by the grace of God, He tasted death for every man, that as many as believe in and obey Him, whose soul was made an offering for sin, might have Eternal Life, through Him, who gave his precious life for a ransom for many. '^ Secondly, 1 do believe tliat no man can be justified by the works of the law, nor by any work of his own ; but he or she that is justified in the sight of God, it is freely by liis grace, through faith in Christ Jesus, who creates such unto good works, which God hath ordained ; that they that are justified should walk in." "Thirdly, Touching the Resurrection: it is a mystery which the carnal mind can never comprehend ; but they (hat come to witness a part in the First Resurrection, which is Christ Jesus, the Light of Life, they, in his Light, may come to perceive the mystery of his Resurrection ; but if truth can be received and understood, then it will appear and be manifested to such, that I do not deny the Resur- rection ; for 1 do verily believe, that the hour is coming, in which all that are in the graves shall hear the voice of the Son of God, and shall come forth ; they that have done good unto the resurrection of life, and they that have doue evil, unto the resurrection of condemnation : but to fools that say that this body of natural flesh and bones shall be raised, I say, that body which is sown, is not that body that shall be ; but God giveth a body as it pleaseth Him, yet to every seed its own body. Now, there is the seed of OFFICES OF JESUS CHRIST. 105 the serpent, and Ihe Seed of Christ ; and they that can discern the body of each seed, are not the fools wliich are questioning how the dead shall be raised, and with what bodies they shall come ; for they know all mankind will be found to be one of these seeds, and that every seed shall have its own body, " Fourthly, Truly, if I did not believe that there was a glory to come, more than what is here, surely although the good presence, peace, and consolation of God is in me, and his glory rests richly upon me, yet I should think myself to be in a more miserable condition than very many: but for the glory that is set before me, which Christ in me is the hope of, (which anchors and stays my soul,) I am content to endure the cross, and patiently to bear the affliction and sufferings of this present life, not counting them worthy, though ever so great, to be compared to that eternal weight of glory, Avhich I do believe shall be revealed and given unto me in tlie world to come. ^' And as I do steadfastly believe, that there is a glorious state to be entered into after this life, by all them that shall be found in the Immortal Seed, wherein they shall be swal- lowed up of life, glory, and immortality; so I certainly believe, that there is a woful, dreadful, horrible state to be entered into after this life, by all them that shall be found in the seed of the serpent; wherein they shall be swallowed up of perpetual torment and misery, where the worm dieth not, but shall gnaw everlastingly ; and the fire goeth not oxxir—JVorks, page 208, &C.--1661. JOHN WHITEHEAD. In " A small treatise, wherein is briefly declared some of those things which I have heard, and seen, and learned of the Father, &c." after speaking of Jesus Christ the True Light, as the Only Begotten of the Father, the First-born of every creature, which is the Beginning and End of all 106 ON THE DIVINITY AND things, the Rock of Ages which followed Israel in the wilderness, and hath appeared unto all men, &c. he goes on to say : " I also saw how, in his humiliation, He was in fashion as a man, compassed by the virgin's womb, brought forth, and touched with a feeling of our infirmities, yet without spot of sin, perfect in holiness, having the Spirit without measure, and the fulness of the Godhead in Him : yet was He a Man of Sorrows, rejected of men, judged a blasphemer, and not worthy to live, by the chief priests and pharisees that had the Scriptures ; and Pilate that had natural learning, Hebrew, Greek, and Latin, delivered Him to be crucified ; and after He had witnessed a good confession before him, He tasted death for every man ; of which it was impossible for Him to be held ; therefore He rose by the power of God ; and in divers manners appeared to his disciples : after which, He that descended did ascend far above all heavens into the glory of the Father, with which He is glorified as He was before the world began, having that Name, which is before every name, that He had in the beginning; which is, the Word of God, the Eternal Life, that was with the Father, which doth enlighten men; that through Him, who is the Way, Truth, and Life, man may be reconciled and have access unto God, who only hath Immortality, dwelling in the Light to which no mortal eye can approach, and without which no man hath seen or shall see God. There- fore, O man ! whose soul is immortal, wait to have its eye opened in the Light, that thou mayest see God, and walk with Him in the garden, as in the beginning, before the fall and separation was, or ever the evil eye was open, or the immortal eye overshadowed by death." — Works, pages 93, 94.--1661. From a treatise, entitled : " A Manifestation of Truth," I extract the following, viz. — " Concerning salvation by Christ, we say and believe, that without the suflferings and death of Christ at Jerusalem, no man can be saved, justified, or sanctified, and therefore OFFICES OF JESUS CHRIST. 107 do tliey maliciously, or, at least, ignorantly, slander us, who say we expect not to be saved by Christ's sufferings at Jerusalem, but by Christ's sufferings in us ; for such words did never proceed from us, though we say that it is not an historical knowledge and belief of what Christ said and suffered at Jerusalem, sixteen hundred years ago, that can or doth save any man, without feeling of his Spirit, Power, and Life made manifest within, to make them conformable to Him in his death, and raise them together with Him to live in the virtue of his life ; by which life, we, as well as the ancient Christians, are saved ; and we are sanctified and justified in the Name of the Lord Jesus, and by the Spirit of our God, which mightily worketh in us: and all his works are perfect. And therefore, I do distinguish betwixt the righteousness which is of faith, which the Spirit work- eth, and the righteousness which is of the law performed by man's own strengili ; for though the one be as filthy rags, yet so is not the other; therefore is He the enemy of righteousness that mingles them both together, and treads them under foot as dung and dross. Therefore let all that love their souls, love Christ the righteousness of God, and follow after Him, that they may be made righteous, and have that boldness in the day of judgment which the ancient Christians had, because, said they : as He is, so are we in this Mvorld:'— Works, pages 134, 135.-166^. RICHARD HODDEN. The following quotation is from a work, entitled: *' The One Good Way of God," &c. written by Richard Hodden, viz. — " In the next place, truly to know this One Lord Jesus Christ come in the flesh, as the New and Living Way to the Father, the Immanuel, God with us; making the atonement by the blood of his cross, to have all things subject unto Him, his servants in Him and He in them ; which is the 108 ' ON THE DIVINITY AND great mystery of godliness, hid from ages and generations until the fulness of time; and then manifested in the flesh, justified in the Spirit, believed on in the world, and re- ceived up into glory : which none of the wise men of the world ever knew, or can know by all their learned skill of earthly wisdom, nor any man that lives after the flesh, or satisfieth himself with liearing, reading, telling, or talking of Him, or concerning what He or his apostles did, said, or suffered ; as those that vainly take his Name into their mouths, on most occasions of their invented ways, but know Him not, neither by his Divine nature nor Name, nor how God and man became one Christ Jesus; how that which may be known of God is manifest in man ; how He is the Wonderful, Counsellor, the Mighty God, the Prince of Peace, the Author and Finisher of our faith: how He saves his people from their sins, is the Reconciler without imputation of sin ; how He is formed in his servants, and cleansetli them by his blood from all sin and unrighteous- ness ; how they take up the cross and follow Him, or what the cross is; how the body becomes dead because of sin, and the spirit alive for righteousness' sake ; how they are members of his body, of his flesh, of his bones ; how He is their Leader, and Captain of salvation, made perfect through sufferings ; how they are baptized into his death, and saved by his life ; how the union is perfected in all the parts and members of his body, the Church : what the Church is, or how his body ; or what it is to eat his flesh or drink his blood, without which, as Himself said: we have no life in us: how every knee shall bow to Him, of things in heaven, in earth, and under the earth, and confess that Jesus Christ is Lord, to the glory of God the Father ; how He is that blessed and only Potentate, King of kings and Lord of lords, the Head of all thrones and dominions, and every name that is named." — P. 10, 11. — 1661, OFFICES OF JESUS CHRISt. 109 KATHARINE EVANS and SARAH CHEVERS. In a brief narrative of th6 suffering of these Friends in the Inquisition at Malta, in consequence of their reli- gious principles, there is an account of an examination which they underwent relative to their Faith, In the course of this, they thus declare their belief in God and in bis beloved Son, viz. — " We do believe in God, and in Jesus Christ, which was born of the Virgin Mary, and suffered at Jerusalem under Pilate, and arose again from the dead the third day, and ascended to his Father, and shall come to judgment, to judge both quick and dead," Page 6. — 1662. SAMUEL FISHER. "And because we make mention of Christ in us, and the righteousness of the law, as necessary in order to sal- vation, to be performed and fulfilled in our own persons, as Paul does, Rom, viii. 4. though we mean no other righteousness than the same that is in Christ, and is wrought in us by no other power than that of Christ, and that same Christ too, of whom the Scripture speaks, that ' to Him give all the prophets witness,' Acts x. that in his Name, and through faith in his Name alone, whoever be- lieveth shall receive remission of sins ; than which Christ and his Name, there is no other under heaven, given among men, whereby they must be saved ; they belie us both to God and men, as deniers of Christ, and of his righteous- ness, and of justification by Christ alone.*' Works ^ page 110 ON THE DIVINITY AND JOHN CROOK. The opposers of Friends having, fojr raany years, en- deavoured to make the impression on the public, that the Society were not believers in the doctrines of the Christian religion ; and finding that the Declarations of Faith repeatedly published by Friends entirely disproved their false accusations, resorted to another slander ia order to injure them. They accused them of having changed their faith ; asserting, that although the Society, at the close of the seventeenth century, were really sound and scriptural in their belief, yet the Founders of the sect, the first members, held very diflferent doctrines. This charge was strenuously and successfully controverted. Amongst those who wrote in refutation of it, was John Crook. The following is extracted from a Declaration of Faith which he gave forth in 1663 ; and reprinted in the year 1698, " in order," says he, " that they may see what myself with our ancient Friends held in the year 1663." Alluding to the unspeakable gift of the Holy Spirit, freely dispensed to all mankind through Jesus Christ our Lord, he says : " Through this gift we believe, that Christ Jesus, the Son of God, was manifested in the flesh, in the fulness of time. And this we know by the same Spirit, by which our fathers believed He was come, and Abraham saw his day ; by the same we do believe He is come, and do see his day; as also by the prophets and apostles* writings : which two- fold cord is not easily broken. „" We believe also, according to the Scriptures of Truth, that this same Jesus hath God highly exalted, and given Him a Name above every name, that whosoever believes in Him shall not perish, but have everlasting life ; and that there is not another name whereby man can be saved, than this Name of Jesus Christ ; nor is remission of sins OFFICES OF JESUS CHRIST. Ill to be preached by any other name. But as we do not be- lievej that the outward letters and syllables are that Name, that are to be bowed unto by the outward knee, no more than the letters and syllables in the words, God or Spirit, seeing the Scripture saith, Unto God, who is a Spirit, ^ every knee shall bow,' Isai. xlv. 23. But that Name which saves, is the power and arm of God, that brings salvation from sin, and makes every soul that names it, to depart from iniquity. This is that Name wliich was preached, and which is preached, through Faith in which Name, re- mission of sins is obtained ; therefore was the outward word Jesus given Him, as his outward Name : ' Thou shall call his Name Jesus ; for He shall save his people from their sins : ' mark, for He shall save, &c. So that which saves, is the Name which is to be believed in, which is that arm of God that brings Salvation, when no eye pities, neither is there any to help ; the power of God that then saves, is that grace that comes from the fulness of Christ the Saviour: and without this virtue, Clirist and Jesus are but empty Names, 1 Cor. xii. 3. * No man can say, that Jesus is the Lord, but by the Holy Ghost.' *^We believe also, that this Jesus died for, or because of sin, and rose again for the justification of those that believe in Him, as well as to manifest to all the world, that He was the Son of God, and that He thereby spoiled prin- cipalities and powers, and triumphed over them openly, and led captivity captive in his own person ; yet we believe and know, by his grace, in our hearts, that as his Name Jesus, without virtue and power, is but an empty word ; so his dying without man's conformity to liis death, or being planted in the likeness thereof, or being crucified with Christ, as saith the Scripture, Rom, vi. 2, 3, 4, 5, 6. Gal, ii. 20. will not profit man, as to the salvation of his soul, no more than the naming of his outward Name, Jesus, doth at this day make people to depart from iniquity. For we believe, and are sure, that man must die inwardly, as well as Christ died outwardly, and must be put to death il2 ON THE DIVINITY AND in his flesh as Christ was, in his: for doth not divest Him of any of his blessed attributes or oiBces, worthily bestowed upon Him in Holy Scripture: as the Seed of the woman, the Word, Immanuel, Interpreter, One among a Thousand, Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace, Lamb of God, Jesus, Saviour, The very Christ, The Anointed, and many more : yea, He becomes all these to us as we walk in his Light ; who was given for a Light to lighten the Gentiles, that He might be God's salvation to the ends of the earth." —pages 48, 49.— 1700. BENJAMIN LINDLEY. The following extract is from « A Treatise of Election and Reprobation," written by this Friend, and published in the year 1700: " Jesus Christ is our High Priest, and as such, it is.his office to bless us, to offer up our sacrifices, to atone and intercede for and in our behalf. Every high priest taken from among men, is ordained for men in things pertaining to God, that He may ofi"er both gifts and sacrifices for sins ; who can have compassion on the ignorant, and on them that are out of the way. And if men had such great benefit and blessing by the high priests after the order of Aaron, how great blessing and benefit then have we by our High Priest, after the order of Melchisedek, who was be- fore Aaron, and is greater than Aaron ! " Great was the love of God unto us, in giving his Son to be our High Priest, to have the oversight and cure of our souls ; and ineffable [are] the benefits mankind receive by Him, who being exalted by the right hand of God, and having received from the Father the promise of the Holy K 3 170 ON THE DIVINITY AND Ghost, hath shed forth this in some measure upon all. Oh ! how wonderfully did He, when He took our nature upon Him, show how great was his 'goodness to the sons of men ! So, if under the cure of such an High Priest, we come to any miscarriage, it must be through ourselves !" —P. 13.— 1700. JOHN GRATTON, In his reply to some queries propounded to the Quakers, by a clergyman, says : " Thou beginnest thus: ^What Jesus Christ is it that he preached?' I told thee before, but that, it seems, would not satisfy thee, and therefore I say : '' That we preach the same Jesus Christ, that was con- ceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried, rose again the third day, ascended into heaven, and is on the right hand of the Majesty on high, and will come to judge quick and dead. This is our Intercessor, Advocate with the Father, our Mediator betwixt God and man, the Man Christ Jesus : this is He who, of God, is made unto us Wisdom, and Righteousness, and Sanctification, and Re- demption, the Author and Finisher of our faith, our Hope of Glory, our Life, Light, Strength, and Salvation ; our Captain, Ensign, Deliverer, Preserver, and Helper : without Him we are as nothing, and can do nothing. He is the Mighty God, the Everlasting Father, the King of kings, and Lord of lords."— Jowrwa/, p. 352, 353.--1703, From a treatise concerning the death and sufferings of Christ, I extract the following : '' But some are ready to object, and say : ^ You Quakers do mightily preach up the Light within ; but you say little of the death and sufferings of Christ, without the gates of Jerusalem,' &c. OFFICES OF JESUS CHftlST. HI <^ Answer. — We have many accusers, that say all man- ner of evil against us, which we patiently bear, knowing it is for His sake, that suflfered for us ; who is become not only our Light, but also our salvation, as we abide in Him, as He hath comn»anded us. And we declare, that as He by the grace of God tasted death for every man ; so every man hath this benefit by it, that he may now come to Him, receive Him ; and in Him, receive power to become a child of God. Therefore when He came into the world, there was great joy, for the angel that appeared unto the shepherds, said unto them: 'Fear not, for behold I bring you good tidings of great joy, which shall be to all people ; and there was with the angel a multitude of the heavenly host, prais- ing God, and saying : Glory to God in the highest, and on earth peace, good will towards men. ^' Here is universal love ; for God so loved the world, that He gave his only begotten Son, that whosoever believeth in Him should not perish, but hav« Everlasting Life : so all the world are put into a capacity, by the death and suf- ferings of Christ, to come to Him ; and he that comes to Christ, He will in no wise cast out ; for God is no respecter of persons, but in every nation he that fears Him and works righteousness, is accepted of Him, So we say it is Christ, that suffered for us, the just for the unjust, that He might bring us to God ; being put to death in the flesh, but quick- ened by the Spirit; yea, He laid down his life a ransom for all, who Himself bare our sins in his own body on the ^tree, that we, being dead unto sin, should live unto righte- ousness; by whose stripes we are healed, yea, whilst we were sinners, Christ died for us ; and by Himself, purged our sins : forasmuch then as the children are partakers of flesh and blood, He also Himself, likewise took part of the same, that, through death, He might destroy him that had the power of death, that is, the devil ; and deliver them, who, through fear of death, were all their life time subject to bondage. ^^ Thus now I declare, we own the death and sufferings K 4 172 ON THE DIVINITY AND of Christ, according to the H0I3' Scriptures ; and that He, and Him only, that suflfered without the gates of Jerusalem, hath been our Peace-Maker ; and is now come by his Light and Spirit, to give us the knowledge of God, and what He hath done for us; so that in his Light, we see Him who is our Light and our Salvation; as Isaiah said : He hath borne our sorrows, and carried our griefs, which were the sad effects of our sins ; so that now, remission of sins that are past, is freely preached unto all men through Him, and all mankind are invited to come to Him, and all the ends of the earth to look unto Him and be saved." — Pages 390. S92.— 1690. In an essay, entitled " Christ is All in All, &c.'* after recounting the miracles, and mighty works, and gracious acts of our blessed Lord, while personally on earth, he adds: '* But what shall I say ? Who can declare the good He did? It is undeclarable ; his goodness surpasses the under- standing of all mankind ; He fulfilled the law of Moses to a jot or tittle, and was so holy, harmless, righteous, just, and good, that no man could convince Him of sin ; He was and is the End of the law for righteousness, to every one that believeth ; He suffered for us, the just for the unjust, that He might bring us to God ; He laid down his life, a ransom for all, and tasted death for every man ; He offered up Himself a Lamb without spot unto God; He poured out his soul unto death, and became an Offering for sin, and w as a Propitiatory Sacrifice ; our passover sacrificed for us ; offered up Himself once for all ; and by One Offering hath perfected for ever them that are sanctified : those who receive Him in the love of God, He works in them and for them, makes them new creatures, quickens them who were dead in trespasses and sins. He is the Resurrection and the Life ; he that believes in Me, saith He, though he were dead, yet shall he live ; and he that liveth and be- lieveth in Me, shall never die. " He is our Peace-Maker, the Prince of Peace, our Re- OFFICES OF JESUS CHRIST, 173 conciler to God, the Word of reconciliation ; He is the True Light that lighteth every man that cometh into the •world ; he that belie veth in Him shall not abide in dark- ness, but shall have the Light of Life. He is our Wisdom, Righteousness, Sanctificalion, and Redemption, our Life, Strength, and Way to God ; our All in All. " O ! the benefits, advantages, favours, blessings, and mercies accruing by the coming of Christ into the world ; by his living and dying in it, and for it, perfecting the •work of our salvation, without any merit of mankind ; for all had sinned, and fallen short of the glory of God ; there were none, in that state, righteous, no not one : there were none that did good ; they were altogether become unprofit- able ; the way of peace they did not know ; there was no fear of God before their eyes : yet when we were without strength, in dne time Christ died for the ungodly. But God coramendeth his love towards us, ip that while we wer« yet sinners, Christ died for us. Here is the love, not that we loved Him, but God so loved us that He gave his only- begotten Son, that He, by the grace of God, should taste death for every man : the love of Christ constraineth us ; because we thus judge, that if one died for all men, then were all dead ; and that He died for all, that they who live, should not henceforth live unto themselves, but unto Him that died for them, and rose again. So all things are of God, and nothing of man, in this great work of salvation ; but all of God, who hath reconciled us unto Himself by Jesus Christ, and hath given unto us the ministry of recon- ciliation, viz. that God was in Christ reconciling the world unto Himself, not imputing their trespasses unto them, and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ; as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God ; for He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him. K 5 174 ON THE DIVINITY AND "Now it appears very fully by the 'Holy Scriptures, that after Christ had abundantly benefited the world while He lived in it. He also, by his death, hath done much good to all mankind, beyond utterance, yea, beyond the under- standing of man ! What, to all mankind ? Yea, to enemies, to sinners, to ungodly men ; as is clear from Rom, v. 6, to the end, as aforesaid ; ' for if when we were enemies, we were reconciled to God by the death of his Son ; much more, being reconciled, we shall be saved by his life. So now we joy in God through our Lord Jesus Christ; by whom we have received the atonement.' Here is good will to men; yea, to enemies."— P. 423, 425.— 1700. He thus concludes the essay : " It is clear from what hath been said, that Christ is AU, in all his people, viz. their wisdom, strength, power, right- eousness, light, life, peace, sanctification, justification, consolation, and salvation : with Him, we have all things ; without Him, we can do nothing : in Him all Fulness dwells ; that though He was rich, yet for our sakes He became poor, that we, through his poverty, might be rich. And He who is Heir of all things, was once ofi^ered, to bear the sins of many ; and unto them that look for Him, shall He appear the second time without sin unto salvation. Blessed are they who love his appearance: they are ready to say : Come, Lord Jesus, come quickly. Arise, O Lord ! and let Thy enemies be scattered ; make haste and come away. Thy kingdom come, thy will be done." P. 432. CHRISTOPHER STORY. This worthy man and his friends having experienced some very rough treatment from the people of Canonsby, in consequence of a misapprehension of the principles of the Quakers, he addressed a letter of expostulation to OFFICES OF JESUS CHRIST. 175 them, in which he thus declares the nature of the Doctrines promulgated by the Society : " That there is not another name given under heaven by which men can be saved, but by the Name of Jesus ; unto whose Name every knee must bow, and tongue confess, either in judgment or in mercy : and that it was the same Jesus Christ who was born of the Virgin Mary, in Bethle- ^^bem in Judea ; whose life Herod sought ; who, after He ^ had wrought many miracles, suffered the contradiction of ^sinners; and whose precious blood was shed without the gates of Jerusalem ; that tasted death for mankind, that He might be a Propitiation for the sins of the whole world ; who was laid in the new sepulchre, rose again the third day ; who after his appearing unto his disciples, as the .Scripture makes mention, was received into a cloud out of •their sight, and sits at the right hand of the Father. All which testimonies, recorded in the Scriptures of Truth, from the time of the Virgin Mary's being overshadowed by the Holy Ghost, and the child Jesus being brought forth in Bethlehem of Judea, unto that day [when] thu ' cloud received Him out of the disciples' sight — all Christi- "* ans that ever I met with agree in ; and we are of the same belief. And this being part of what was upon my mind at that time, anotlier thing that followed was, that after Christ Jesus ascended up on high, He gave gifts unto men, some apostles, some prophets, some evangelists, &c. (Read the fourth chapter of the Ephesians.) Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the Fulness of Christ, saith the apostle. And the same apostle, writing to the Corinthians, in chapter twelve, concerning the diversities of gifts, but the same Spirit, saith, that a manifestation of the Spirit is given to every man, to profit withal ;' and this makes good the words of our Lord and ^Saviour to his disciples, Jo^wxvi. 'Nevertheless,' saith He, * I tell you the truth ; it is expedient for you that 1 go away ; for if I go not away, the Comforter will not come k6 176 ON THE DIVINITY AND unto you ; but if I depart, I will send Him unto you. And •when He is come. He will reprove the world of sin, and of righteousness, and of judgment, &c. and will guide you into all Truth.' ^' And seeing that which is to be known of God, is manifested in man, (God hath showed it unto them, as in Romans^ chap, i.) it is our message to you and all people, wherever we come or go, to direct all to the Spirit of Truth that convinceth of sin, as aforesaid, and leads into all Truth. And this is the Word nigh, even in thy heart and thy moutb, Rom. x. which the apostle preached; and, that every one that hath an ear might hear what the Spirit saith, is no new doctrine ; ' for as many as are led by the Spirit of God, they are the sons of God,' Ro7n. viii. 14. Why we should be reviled and abused for exhorting peo- ple that have believed in God, and in Christ Jesus, to be led by the Holy Spirit of God, so as that thereby they may work out their own salvation, with fear and trembling, do ye judge. And though we have been unchristianly treated by you, once and again, yet we do suppose, you know us not ; and therefore we can pray and say in reality : ' Lord ! forgive them ; they know not what they do :' for all that have persecuted God's people in every age, such was their blindness and hardness of heart, that they knew them not, as they were really concerned on the Lord's account." — Journal^ pages 82 to 84.— 1701. THOMAS UPSHER, In a pamphlet, written in reply to some of George Keith's misrepresentations, declares that " he doth be- lieve it necessary to our salvation, for us to believe that Christ was born of a Virgin, his death, sufferings, and mediation, without us, according to apostolic testimony." - — Page 5. OFFICES OF JESUS CHRIST. 17^ " As to the Man Christ Jesus, and the resurrection both of the just and unjust, with all other articles of the Chris- tian faith, we believe and confess according to Scripture j and never did otherwise since we were a people.'* — P. 19. " My confessing, that true faith in our Lord Jesus as to his outward manifestation, is necessary to our salvation, since God has given us the knowledge of it, doth no ways contradict our testimony to the sufficiency of the Light within ; this being it, by which we are brought to saving faith, both with respect to his outward and inward mani- festation."— ^^o-e 24.— 1701. " For as to us who have the Scriptures, we say: That we are obliged to believe in the outward appearance of our Lord Jesus Christ, in what He has done for our re- demption and salvation." — page 25. ROBERT HASKINS. In an appendix to the foregoing pamphlet, to the ques- tion, Wlielher the Quakers believed that Jesus Christ would come to judge them, and all mankind, in that great day, he answers in these words : " I do believe that Christ will come in his glorious body ; having reference in my mind, at the same time, unto that saying of the apostle Paul, PhiL iii. 21 : 'Who shall change our vile body, that it may be fashioned like unto His glorious body.' And ought not this answer to suffice, seeing 'tis true and scriptural ? Is it not enough, that we declare our faith in >uch words as it hath seemed good unto the Holy Ghost to leave us in the Holy Scriptures ?" To an uncharitable misrepresentation of this answer, he replies : " Oh ! horrid abuse, thus to render me inconsistent with the Holy Scriptures ; which, ever since I have in measure ifS ON THE DIVINITY AND received tbe Truth as it is in Jesus, I have and do most certainly believe ! for I do faithfully and truly believe, according to these Scriptures, Rom, vi. 9. 1 Cor, xv. 4, 3, 20, that Christ is risen from the dead ; knowing that Christ being risen from the dead, dieth no more — death hath no more dominion over Him ; and that He was buried, and that He rose again the third day, according to the Scrip- tures ; and He was seen of Cephas, then of the twelve j after that, He was seen of above five hundred brethren at once. And xer, 2S : but now is Christ risen, and become the first-fruits of them that slept. " These things I do most certainly believe, and don't know any one amongst the people called Quakers that disbelieve the same ; and therefore shall leave the impar- tial reader to judge, whether the author has not greatly abused us, in publishing us to be unbelievers in the first principles of the Christian religion; for so he renders us in p, 14, saying : ' Thus we see what professed unbelievers noted men among the Quakers are, in the very first prin- ciples and fundamentals of Christianity.' But how will the author prove this black charge upon us ? Did ever any Quakers declare unto him, or to any other person, that they did not believe the very first principles of Christianity ? I am persuaded not ; and I have good reason for it, be- cause they have been ready and willing, as occasion has offered, both publicly in preaching and writing, and also in private conference, to declare their true and certain belief, according to the Holy Scriptures, concerning Jesus Christ, his being born of the Virgin Mary ; also his living upon the earth, going about doing good, working many miracles ; also that the same Jesus Christ was crucified, died, and was buried, and rose again and ascended into heaven, and sitteth at the right hand of the Majesty on high ; and is our Advocate, Interceder, and Mediator, viz. the Man Christ Jesus ; who also will come, in the great and last day of judgment, to judge the world in righteous- OFFICES OF JBSUS CHRI&T. 179 jiess, to separate the sheep from the goats, and to reward every one according unto their works. "Colchester, 5th of 2nd rao. 170L— Pages 29, 30. JOHN TOMKINS. In the year 1694, this Friend published " A Harmony of the Old and New Testaments," containing a view of the fulfilment of the prophecies respecting the coming, offices, kingdom, and glory of our blessed Saviour, the Lord Jesus Christ. His object in preparing this work appears to have been, not only to promote a more perfect knowledge of those invaluable and Sacred Records, but also to convince those who might read the volume, that the religious Society of which he was a member, sincerely believed in all that is recorded in the Holy Scriptures concerning the birth, life, sufferings, death, resurrection, ascension, and glorious offices of the dear Son of God. The following extract from the preface will give the author's views : " And considering the uncharitable as well as false reports spread by the adversaries of Truth, against that despised people of God called Quakers, that we do not own the Lord Jesus Christ, who suffered without the gates of Jerusalem, and expect to be saved only by a Christ within us, denying the blessed effects of what He did for us when on earth, and is now doing for us in heaven ; with .many more unchristian charges, which from time to time Jiave been cast upon the Truth and the aforesaid people ; on purpose, no doubt, by some, to lay stumbling blocks before the feet of those, who may be inquiring the way to Sion with their faces thitherward. I say, considering these imputations, if by any means this may help to clear up Truth to the understanding of any, and wipe off those aspersions cast upon it, (being otherwise loath to appear in print,) I have consented to its publication^ and present it 180 ON THE DIVINITY AND unto thee, candid reader, whoever thou art, if thou hast hope toward God, in the promise made to the fathers. "And, in the Name of God, we testify to all men, that we do sincerely believe in and acknowledge the Lord Jesus Christ to be the Son of God; according to the Holy Scrip- tures; to be One and the same Christ without us, as well as within us, for He cannot be divided. The Scriptures bear record of Him, and so we believe in Him, as He was from everlasting ; who, being in the form of God, thought it not robbery to be equal with God ; by whom also the worlds were made. And we also believe in Him, as He appeared in the pure body prepared for Him to do the will of God in; and for the space of above thirty years, walked amongst men ; living a holy, unspotted life, going about doing good continually; working many migljty miracles and wonders, for the convincing of the ignorant, and confounding of His enemies and opposers, and for the confirmation of the faith of those who did and should believe in his Name. And we have also fellowship in the virtue and blessed effects of His cruel sufferings and shameful death; who willingly offered up Himself a sacrifice, an offering of a sweet smelling savour unto God, for the sins of the whole world. And we believe in the power of his joyful resur- rection, ascension, gifts for men, and new covenant with his people ; the tenor whereof is, that He will write his law in their hearts, and pnt his Spirit into their inward parts, whereby He will qnicken them who once were dead, and make them living, sanctified stones ; with which He will build his Church, Him>elf being their Head. And we also faithfully own Him in all his ofiices in his Church, as King, Priest, Prophet, Mediator, and Intercessor in the heavens, now appearing in the presence of God for us. And that there shall be a resurrection both of the just and unjust ; and that God hath appointed a day wherein He will judge the world in righteoiitness, by that Man Christ Jesus ; who will render righteous j'.HJi;inent, giving unto every one ac- cording to their works. And lastly, when He hath subdued OFFICES OF JESUS CHRIST. 181 all His enemies in subjection to Himself, he will resign the kingdom to his Father, that God may be all in all.\ About the jear 1697, John Tomkins republished " The Harmony of the Old and New Testaments," with "A brief Concordance of the Names and Attributes, with sundry Texts relating unto our blessed Lord and Saviour Jesus Christ." The epistle to the reader, prefixed to the latter compilation, exhibits so clearly, and with such feeling and simplicity, the pious faith of this devout man, that I ap- prehend every sincere Christian must be edified by the perusal of it. It is as follows : '* In the perusing of the Holy Scriptures, I have found them to abound with many excellent names and attributes, and other very significant sayings, relating to our blessed Lord and Saviour Jesus Christ, mixed throughout the holy writings both of the prophets and apostles, like choice flowers of extraordinary virtue and beauty in a garden ; which hath been occasion of much comfort to ray soul, and a confirmation of my faith, to observe the great mercy of Almighty God extended towards mankind. " I say that God, who is infinitely perfect and complete in Himself, to whom we cannot add any thing, (as Himself says, If I were hungry I would not tell thee ; for the world is mine and the fulness thereof; and as David said to the Lord, my goodness extendeth not to Thee, but to the saints that are in the earth,) that He should create man on pur- pose to do him good, and give him a law, the observation whereof will redound to his own advantage not only in this world but to eternity ; for godliness is profitable to all things, having the promise of the life that now is, and of that which is to come — certainly we have great cause to confess the Lord is not an hard master. But after God had made man the chief of the visible creation, yea, made him little lower than the angels, and crowned him with glory and honour, man disobeys the command of God, forfeits this glorious state, and was driven out of Paradise; and by his sin, did not only lose that great happiness, ISf OK TttJE DIVINITY ANlJ but did also incur the wrath of God upon Himself and bis posterity. As by one man sin entered into tlie world, and death by sin, so death passed upon all men, for that all have sinned. In which fallen state, we bad perished for ever, had not God provided a remedy : He who is rich in mercy, for the great love wherewith he loved us, sent his only begotten Son to be the Saviour of the world 5 and that in the ages to come. He might show the exceeding riches of his grace, in his kindness towards us through Jesus Christ, who is the Healer of the breaches, the Phy- sician of value, and the true Balrai of Gilead. "This Saviour^ our Lord Jesus, was promised and pro- phetically spoken of under many denominations, as the following collection sbeweth. The first promise made to our first parents was, that the Seed of tlie woman shall bruise the serpent*8 head ; yet that^ promise was not out- wardly fulfilled until about four thousand years afterwards, when in the fulness of time, God sent His Son, made of a woman, to redeem us. And during that time, until the comingof our Lord Jesus Christ, God was not unmindful of his people, but renewed His mercy unto them in repeat- ing the san[>e promise, though under different names. Unto Abraham, Christ was promised under much the like expression as to Adam and Eve, viz. In thee, and in thy Seed, shall all the nations of the earth be blessed. And by Jacob, Ciirist was called Shiloh ; by others, a Star, a Pro- phet, the Lord's Anointed, Wonderful, Counsellor, the Mighty God, a Hedeemer out of Zion, Salvation to the ends of the earth, and in Him shall the gentiles trust, and ;a Saviour, a Son, a Sacrifice, a Priest for ever, a Judge both of quick and dead. *^ These and many more very significant names and at- tributes, &c. concerning our Lord Jesus, are not for us to look upon and read only, but to wait to experience the blessed effects and benefit of them in ourselves ; — to know ourLord Jesus by His Spirit and power to break the head of the serpent in us, as that he did break the head of the OFFICES OF JESUS CHRIST. 183 serpent without us, •when He gave Satan a defeat in the open field, and spoiled principalities and powers, and made a show of them openly, and triumphed over them ; — and to know Him, Shiloh, to be our Peace-maker ; a Star, to give us light by shining into our hearts ; the Arm of the Lord, to defend us from all the fiery darts of the wicked ; a Counsel- lor, to advise us in all difficulties ; the Mighty God, to fear, worship, and praise ; a Redeemer, to redeem us from our vain conversation ; also to feel the Holy Spirit, to apply unto our souls the great benefits and effects of our Lord Jesus's coming into the world, his suffering, sacrifice, and atonement for us ; and to know Him our Saviour, to save ub from our sins, and from wrath to come ; our King to rule us, our Prophet to teach us, and our High Priest and Mediator in the heavens, now to appear in the presence of God for us; — likewise by His Spirit in our hearts, helping our infirmities : for we know not what to pray for as We ought, but as the Spirit itself maketh intercession for us, accord- ing to the will of God. I would be brief, for time will fail to speak particularly of these things ; but for the sake of some who may be prejudiced to our Christian principle and Society, I am willing to say as folio weth : " That we do faithfully and sincerely declare, that what- soever our Lord Jesus is said in Holy Scripture to be, or to bring to pass, either without us or within us, we heartily believe. And we preach the inward knowledge of Christ Jesus by the teachings of his Spirit, not in opposition io^ but in union with, the outward knowledge of Christ, And likewise we press the inward experience of the blessed ef- fects of the many offices of Christ, not in opposition to, but in concord with, what He hath done, doth, and will bring to pass without us. It is the Holy Spirit we recommend people unto, whereby they must be taught the things of God ; for it is written, eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love Him. But God hath revealed them unto us by his Spirit, for the 184 ON THE DIVINITY AND Spirit searcheth all things ; yea, the deep things of God i for what man knoweth the things of a man, save the spirit of a man which is in him ? even so the things of God knoweth no man, but the Spirit of God. Now, seeing the things of God cannot be known but by the Spirit of God, and that the happiness of man depends upon the know- ledge of the things of God, it is of absolute necessity that man be turned to this Spirit, which will reveal unto him the deep things of God, whereof those things [which3 the Holy Scriptures speak concerning our Lord Jesus, are none of the least ; therefore to this Spirit we direct people, that thereby they may know aright the things necessary to salvation. " This may also serve as a further testimony to our Christian Failh concerning the Lord Jesus Christ. We believe, that there is not Salvation in any other name under heaven given among men whereby we must be saved. We believe in Him as He is God, and as He is man, and as He is both God and man united, in a wonderful mystery, far above the apprehensions of men. And we believe that the same Lord Jesus Christ was born of a virgin ; and died for our sins,: according to the Scriptures ; and that He was buried, and rose again the third day, according to the Scriptures, and ascended ; and is set on the right hand of the throne of the Majesty in the heavens. This is He that was from everlasting : When God prepared the heavens. He was there ; when He appointed the foundations of the «arth, and gave the sea his decree, that the waters should not pass his commandment, then was He by Him as one brought up with Him, and was daily his delight. This is He that was in the Church in the wilderness, and was the Rock that followed Israel ; and He was their spiritual meat and drink. This is He whose Spirit was in the prophets, when they testified beforehand the sufferings of Christ, and the glory that should follow. Who Himself also pro- mised his disciples, when He was in the flesh upon earth, and about to leave them, that He would come again in OFFICES OF JESUS CHRIST. 185 Spirit; and be their Comforter for ever : He that dwelleth with you, shall be in you. To this Holy Spirit and grace, I commend thee, which is able to build thee up, and give thee an inheritance among them that are sanctified. Amen." THOMAS BAYLES and OTHERS. In answer to several charges of unsound doctrine made against Friends in the year 1699, a short treatise was pub- lished, entitled " Some account from Colchester of the unfairness and disingenuity of two Rectors and two non- conformist Ministers, &c." from which I take the following extracts, viz. — "We whose names are hereunto subscribed, in testimomy against the unjust charge of errors, &c. do sincerely declare our explication and sense upon the fourteen sec- tions collected against us in ' Some account from Colches- ter,' as follovveth, viz. — 1st. " Our prefering the Spirit of Truth in its immediate and powerful ministry, to the letter of the Scriptures and division of chapters, is not to deny the doctrine Contained in Holy Scripture to be of Divine authority, as given by Divine inspiration ; for as such we sincerely believe and own the same." 2nd. [Concerning the law of the ten commandments.] 3rd. ''Christ's coming in the flesh was a true example of holiness, &c. and more than a type or figure." 4th. [Concerning steeple houses.] 5th. " Christ who ascended into heaven and glory, being in his saints by his Light and Spirit, is but one Christ ; not two Christs, nor divided. 6th. " As there is one Lord Jesus Christ, and one True Faith in Him, this Faith respects Christ, both as without us in the heavens, and as He is in the hearts of his saints ; it 186 ON THE DIVINITY AND does not exclude Him out of them, seeing He dwells in their hearts by faith." Tth. & 8th. [Concerning the promises and Faith.] 9th. " God's own blood, by which He purchased his Church, being the whole ransom or price, was his own dear Son Himself; who is a spiritual and most glorious Clirist, the heavenly Man." 10th. " The soidier's mere act of shedding Christ's blood, by thrusting his spear into the side after He had given up the ghost, is not our justification, nor the meritorious cause thereof; but Christ Himself, by his obedience unto death for us, including his whole sacrifice and work of grace in us. Yet really we esteem the blood of Christ, as part of his sacrifice and offering for sinners, to be of more value than all the legal sacrifices, or blood of any man whatsoever." — 1699. Signed by Thomas Bayles, Arthur Cotton, John Furly, Daniel Van De Wall, Francis Newton, Robert Haskins, and George Dehorn. AMBROSE RIGGE. In a treatise, entitled "A Testimony to true Christianity," &c. written by this Friend, after describing the end and design of the coming of our Lord and Saviour Jesus Christ in the flesh, he proceeds to speak of the great error of such as plead for the impossibility of experiencing perfect freedom from sin in this life ; "Whereby [viz. the doctrine of sin for term of life] the coming, suffering, death, resurrection, and ascension of Jesus Christ, our complete Saviour and Mediator, are made void and of none effect, and the blood of his cross counted a vain thing ; which is a great offence against God. For, first, his coming and manifestation was to OFFICES OP JESUS CHRIST. ]87 take away sin." — He then recites the expressions of the apostle John in his first epistle, ch, iii. 5, 6, 7, 8, 9, 10, and adds : " So they who plead for sin's continuing in their mortal bodies during life, do oppose the benefit of his coming and manifestation, which was to take away sin and io finish transgression, I John iii. 5. &c. and consequently the bene- fit of his suffering, death, resurrection, and ascension into glory, He being a perfect sacrifice for sin, and Mediator ; and hath power to destroy him that had the power of death, that is, the devil; Heh, ii. 14; and deliver them who through fear of death, were all their life time subject to bondage, i^. 15. Who ascended far above all heavens, that He might fill all things. And He gave some apostles, some prophets, some evangelists, some pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ ; till we all come, in the unity of the faith and the knowledge of the Son of God, unto a perfect man, unto the measure of the sta- ture of the Fulness of Christ, Eph iv. 10 — 13. Thus they magnified Him, who were true witnesses of the power of his death, and virtue of his resurrection and ascension, by "which they obtained victory over death, darkness, and the power of the grave, and were made more than conquerors through Him that loved them. And gave tlianks to God, who had given them victory through Jesus Christ; and [who] triumphed over death and the sting of it, which was sin."— P. 5. To the objection, "that if people be thoroughly cleansed from sin on this side the grave, they need no Mediator or Advocate, &c." he says : " The consequence is unjust and falsely deduced. There's need of Christ as Mediator and Advocate for all mankind, for whom Christ prays or makes intercession ; and that is both for transgressors, and saints ; for the unsanctified, and for the sanctified ; forjhe first, that they may be sanctified ; for the last, that they may be preserved, and kept from the 188 ON THE DIVINITY AND evil : therefore there is need of Christ as Advocate for all mankind."— P. 13. He thus concludes the tract : "All our weighty principles, of the doctrine of our Lord and Saviour Jesus Christ, which He preached in the days of his flesh, and are expressed in the Holy Scriptures, we, by virtue of his coming in Spirit, have embraced, owned, and freely received and vindicated, in and through many tribulations, of which I have had not the least share; in and through which, a Divine hand hath upheld me to grey hairs ; and [I] hope so to continue to the end of my days; that so, God over all, through his dear Son Jesus Christ, our alone Saviour, Mediator, and Redeemer, may be glorified ; by whose power alone I have been preserved ; to whom I give the praise now, and hope I shall, for ever- more."— f*. 27.— 1703. DANIEL PHILLIPS, In a work, entitled " An occasional Defence of the Prin- ciples and Practices of the people called Quakers," after a quotation from William Smith's Catechism, says : " From these words it is undeniable, that we do not only own Jesus Christ as He is in heaven above, at the right hand of God, in his heavenly Manhood ; but also that He is the Eternal Light, that savingly enlightens every nume- rical man coming into the world. To his spiritual apear- ance in man's heart, our Friends have been principall?/ commissioned to testify. Hence our adversaries have illogically concluded, that we do undervalue his outward appearance in the land of Judea, &c. which is a gross calumny; calculated by some designing persons, on purpose to render us obnoxious in the eyes of our neighbours. We have not thought it so necessary publicly to inculcate those principles of our religion, which have been believed OFFICES OF JESUS CHRIST. 189 by all, as those essentials of Christianity which have been opposed by most. Nevertheless, as occasion offers, we have not been backward to publish the doctrines of Christ's birth, sufferings, crucifixion, resurrection, ascension, and glorification, &c. thereby to manifest his Divine power and glory."— P. 63. He thus replies to an objection made by his opponent, viz. Objection. — " Follow the Light within — this is their whole creed — the sum total of their belief." Answer. — " We are not ashamed to recommend all people to the guidance of the Light within. And had my adversary been directed by it in penning this treatise, he would never have published such notorious untruths. Who is there that hath been at any of our meetings, or read any of our writings, that cannot contradict this man and detect him of misrepresenting us in this matter ? 'Tis true we ad- vise all to follow the dictates of the Light within, esteeming it a necessary article of our faith ; but that it is our ' whole creed,' or the ' sura total of our belief,' we utterly deny." Objection. " Near the foot of this page he saith, they [Quakers] don't lay any stress in the incarnation, death, and sufferings of our blessed Saviour, as of any necessity to have faith in them in order to salvation. Answer. — " This is a great abuse ; for we who have been blessed with the outward knowledge of the Holy Scripture, do believe that it is absolutely necessary for us to have faith in the incarnation, death, sufferings, &c. of our Lord and Saviour Jesus Christ. The falsehood of this passage is so obvious, to all those that have had any knowledge of us, or of our principles, that I esteem it unnecessary to dwell any longer on this subject." P. 59, 60. Objection. — " The Quakers having, as you see, thus doted on their Light within, jou must know that they do not believe, there is any necessity to have faith in Jesus Christ, who died at Jerusalem. wo ON THE DIVINITY AND Anszcer. — '^ Passing by his scoff at our doting on the Light within to the following words, I reply : The people called Quakers do believe there is a necessity for them to have faith in Jesus Christ, who died at Jerusalem ; and they that say the contrary do them great injustice." — P. 71. Again, speaking of the sufficiency of the Divine Light, D. P. saj s : " Though He [God] can and doubtless will save many conscientious heathens, who have had no opportunity afforded them of attaining faith in Christ, as He was out- wardly born of a Virgin, &c. — yet we do believe there is a necessity for us to have faith in Jesus Christ who died at Jerusalem, in order to our salvation ; because we have been blessed with the outward knowledge of the Holy Scrip- tures ; whereof many Indians, not through any wilful or malicious fault in themselves, but by the Providence of God, have been deprived." — P. 72. To the charge, that the " Quakers were never heard to preach up the necessity of faith in a crucified Jesus" — he says : " When an untruth stamped with a great assurance will thereby receive a currency, then this probably will be credited. Otherwise, I am persuaded, no man that hath frequented our assemblies or read our writings, will believe this calumniator herein. For myself I can solemnly declare, that I have often heard the necessity of faith in a crucified Jesus, preached up in our meetings." — Ibid, To the charge, that " they never ask pardon for Christ Jesus' sake," he replies : " This is a great mistake; for our Friends do ask pardon of their sins in the Name of Jesus Christ, and expect to be saved only by his merits and work of regeneration." — P. 82. In answer to the false assertion, that the Quakers do not believe in the Divinity and humanity of our blessed Lord, he asserts : " This is an abuse which we no ways deserve ; for our faith concerning Christ, as we have repeatedly said, is, that He is, according to the apostle, Horn, i. 9 :' God OFFICES OF JESUS CHRIST. 191 over all, blessed for ever ;' but after the flesli, of the seed of Abraham, and so truly the Son of man." — P. 101. To another charge, D. P. says : " Then the sense is thus, Uhey acknowledge Jesus to have been a man, but not God; i. e. He, God, was not personally united to the Godhead.' If this is his meaning, I profess this jargon is above my capacity to comprehend ; but if He relates to Jesus Christ, and ray opponent would thereby suggest that the Qua- kers do not believe that there was a miraculous union between the manhood of Christ and the Eternal Word, he is extremely mistaken. For though we, with several of the primitive Christians, have opposed the attributing [of] personality to God, conceiving it to be too gross a term to be predicated of the Almighty ; yet our faith hath always been that there was a wonderful union between the manhood of Jesus Christ and the Divine Word, and such a union as is altogether incomprehensible to finite man."— P. 103. On behalf of the Society of Friends, he makes the fol- lowing Declaration of Faith, viz. — " We do believe that God is a Spirit, and they that wor- ship Him, must worship Him in Spirit and Truth, *7o^w iv. 24 ; for the Father seeketh such to worship Him, 23. But in vain they do worship Him, teaching for doctrines the commandments of men. Matt, xv. 9. " That Christ Jesus, who was and is truly God and truly Man, in wonderful and inseparable union, is the only Foun- dation and Object of our faith and hope : Neither is there salvation in any other ; for there is no other name under heaven given among, or in, men, whereby, or in which, we must be saved. Acts iv. 12. — That He is the Mediator of the New Testament, Heb. ix. 15.— The only Mediator be- tween God and man, the Man Christ Jesus, 1 Tim, ii. 5, — That the Spirit of Truth which He promised to send, and doth proceed from the Father, is come and testifieth of Christ, Jo^;z xv. 26. — That there arc Three that bear re- cord in heaven, the Father, the Word, and the Holy Ghost: L 2 192 ON THE DIVINITY AND and these Three are One, 1 John. v. 7.— That Christ died for all, 2 Cor, v. 14.— Gave Himself a ransom for all, 1 Tim, ii. 6. — Tasted death for every man, Heb, ii. 9. — Is the Pro- pitiation for our sins ; and not for ours only, but also for the sins of the ^hole world, 1 John ii. 2.— For as by the offence of one, judgment came upon all men to condemna- tion ; even so by the righteousness of One, Jesus Christ, the Free Gift, came upon all men unto justification of life, Rom, V. 18, " JSow as the death of Christ is universally extended, so, in order to fit and prepare men, for the receiving and apply- ing the saving benefits thereof unto themselves, the manifes- tation of the Spirit is given to every man to profit withal, 1 Cor. xii. 7. — I am come, saith Christ, a Light into the would ; that whosoever belie veth in Me should not abide in dark- ness, John xii, 46.— The Grace of God, that bringeth salva- tion, hath appeared unto all men. Tit, ii. 11. And as men mind and attend unto the Light, Spirit, and Grace of Christ in their own hearts, so it will first discover to them their sins, and their uUer inability to save themselves therefrom by virtue of any strength, power, or free-will of their own ; and then show them, in, bj^, and from whom alone, strength and salvation are to be had, namely, Jesus Christ ; who was delivered for our off'ences, and was raised again for our justification, Rom. iv. 2.5. For without his Light to en- lighten, and his Spirit and Grace to teach and enable, men can neither know Christ effectually, nor believe in Him savingly ; notwithstanding the universal extent of His suf- ferings, death, and resurrection." — P, 249, &c,— 1Z.03. SAMUEL CRISP. From a work, entitled "A Libeller Exposed, &c," 1 make the following extracts, viz. — " Our Faith is, and always has been, in that Christ, the OFFICES OF JESUS CHRIST. 193 Son of God, who, according to the flesh, was crucified without the gates of Jerusalem. He is the Object of our faith ; to the merit of whose death and passion, with the work of His Spirit in our hearts, we trust only for life and salvation : with his stripes we are healed." — P. 9. " As to what he says of our forcing ourselves to speak with a seeming reverence and respect, of tlie outward Christ, his death, and sufferings ; I would hope that he knows better in his own consgience than thus to represent us. We bear a true reverence and respect to Jesus Christ, his death, and suflferings ; and can never be sufficiently thankful to Him, who was pleased to humble Himself to death, even the death of the cross ; that all that believe in Him might, through the cross, be made heirs of life and immortality."— P. 24.— 1704. JOHN BANKS. This worthy Friend, toward the close of life, wrote an essay, entitled : " A Testimony concerning my Faith in Christ ;" a production worthy the perusal of all those who desire to become acquainted with the primitive faith of the Society of Friends. It is as follows : " I believe in that same Lord Jesus Christ, the Son of God, for remission of sins, and the salvation of ray soul ; even He, which was conceived of the Holy Ghost, born of the Virgin Mary, who made a good confession before Pon- tius Pilate, and was crucified without the gates of Jerusa- lem ; dead and buried, and rose again the third day, and ascended into glory, far above all heavens, that He might fill all things ; according to the testimony of the Holy Scriptures ; for which I have a godly and reverent esteem. " I also believe in Him as to His appearing the second time without sin unto salvation, to all that look for Him, by L 3 194 ON THE DIVINITY- AND His Living and Eternal Spirit, the Spirit of Truth, which the •world cannot receive; as when He prayed unto the Father that He would send the Comforter, that did and doth lead into all Truth, all that have and do believe in Him thereby. " Even as when it pleased the Lord, to visit rae with the Day spring of his love from on high, in the days of my youth, by this Spirit of Life and Truth, sin and Satan were manifested; and if at any time I was prevailed upon by entering into any of his temptations, I was reproved and judged thereby. " But when faith was begotten in ray heart to believe ia the Spirit of Truth that reproved rae, I received power from Him in whom I did and do believe, to overcome one sin after another, in order to a perfect freedom from it ; which must be in this life, or else no entering into the kingdom of heaven. For all who live and die in sin, are unclean ; and therefore cannot enter the kingdom. '' This is the blessed efiect of the faith of every true believer in the Lord Jesus Christ, as to his birth, suffering, resurrection, ascension, and second coming without sin unto salvation ; in whom all must believe for life and salvation to their souls, whoever come to know the full assurance thereof in the kingdom of happiness and endless glory, " I believe in Him and own Him in all His offices, and under every Name and Denomination which is given to Him in the Holy Scriptures. I own Him as King, even King of Saints, and Lord of Life and Glory ; High Priest of the profession of all that were, and are, in and of the true faith ; God's Covenant of Light and Life ; Iramanuel, God with us, who is come to save his people from their sins ; (not in their sins ;) there is no being saved therein, which is in the fallen and lost state and condition. " I own, and believe in, Him as He is the True Light, that enlio-hteneth every man that cometh into the world. I own and believe in Him thereby to be the Way, the Truth, and the Life; and that no man comes to the Father but by Him. OFFICES OF JESUS CHRIST. 195 «' I believe in Him, as He is the Minister of the Sanctuary and True Tabernacle, which God hath pitched and not man; who, by His Power and Spirit, hath fitted and made many able and faithful ministers, in this the day of His Everlast- ing Gospel, among whom He hath been pleased to account me worthy to be one, though one of the least of many. He is the Minister of ministers ; and none are or can be true ministers, but who are made so and ordained by Him. He fits, opens, and prepares by His Power, Light, Life, and Quickening Spirit. So the ministers of Christ preach Him for the Way, the Truth, and the Life ; the True Light, the Door, the True Shepherd who laid down His life for His sheep, and saves by His Grace, all true believers therein, who obey the teachings thereof. " He is also believed in and known, by His second coming, to be the Ingrafted Word that is able to save the soul; who took flesh, and suflfered in it, the One Offering once for all, to put an end to sin, and finish transgression, and bring in everlasting righteousness : the FulfiUer, the Finisher, and End of the law, with all the types, figures, and shadows of it ; the End of tithes, swearing, temple- worship, outward circumcision, offerings, and oblations ; the End, Finisher, and FulfiUer of water baptism and outward communion, by eating of bread and drinking of wine. He, the Great Baptiser, having baptised many by His Spirit into one body, of which He is the Head, which is that one baptism with the Holy Ghost and fire — and so John with his water baptism, is decreased and ended. " And He is the one Bread of Life, come down from God out of heaven, which is eaten of by faith ; whose flesh is meat indeed, and His blood is drink indeed. He, the Living Substance, is come and fed upon, that was and is the communion of saints. " This being the substance of the testimony, in brevity, of ray faith in Christ, which I am willing to leave behind me when I have finished the work of my day, and am L 4 196 ON THE DiVINItY AN© gathered to my everlasting rest, which I have long travailed for, through many various and deep exercises, and that not only for myself, but I was willing to leave this upon record on the behalf of my friends and brethren also, the people of God in scorn called Quakers, who are of the same faith in Christ with me. " That all may know, who have desire to have a right understanding of our Faith and Principles, that we are no such people, as to our faith in Christ, as some ignorantly, and others hatefully, have rendered us ; as though we only or wholly depended upon the Light within for salvation to our souls ; and did not own or believe in Christ, as to his coming, death, resurrection, ascension, &c. and the benefit we and all true believers have thereby. "But blessed, praised, and magnified be the worthy Name of the Lord our God for ever, who hath opened and cleared our understandings by his power ; whereby we know Him in whom we do believe ; which is not to believe in the Light within, distinct from Christ — or as if people could believe in the Light and not in Christ. But we believe in both as One ; knowing and being clear in our understanding, that no separation can be made betwixt Christ and the Light that comes from Him, which shines in the hearts of all true believers ; and shines in the dark- ness of unbelievers, and therefore the darkness cannot comprehend it. So we as truly believe in that same Christ, who laid down his body and took it up again, as well as in his Light within ; and we have benefit to salvation by the one as well as the other, and of both, they being One ; and are willing to lay hold of every help and means, [which] God, in and through Jesus Christ, has ordained for our salvation. JOHN BANKS. Meare, in Somersetshire, The 5th day of the 7th mo. 1704. OFFICES OF JESUS CHRIST. BENJAMIN HOLME. Idt From a piece, entitled a " Serious Call, &c." I extract the following : " 1. Concerning the universality of God's love in send- ing his Son to die for all men. ^ We freely own that it is the duty of the children of men io believe in Christ, as He did outwardly appear ; and we hold it to be absolutely needful, that they believe his death and suflferings, and what He has done for them, without them, where it has pleased God to afford them the benefit of the Holy Scriptures that declare thereof: yet we believe this outward knowledge is not so absolutely essential to salvation, but that men may be saved by the Lord Jesus Christ, that suflfered upon the cross for them, if they are subject to his Spirit in their hearts, although their lots may be cast in those remote parts of the world, where they are without the benefit of the Holy Scriptures, and may know nothing of the coming of Christ in the flesh ; for the apostle Paul, in the fiftli [chap,'] of the Romans, saith : ' As by the oflfence of one, judgment came upon all men to condemnation, even so by the righteousness of One, the free gift came upon all men to justification of life ;' for as all men partake of the fruit of Adam's fall, by reason of that evil seed, which through liim is communicated unto them, which inclines them unto evil, although many thou- sands of them never heard of the fall of Adam, nor of his eating of the forbidden fruit ; so we believe many may, and do receive benefit by the Lord Jesus Christ, as they take heed to that Divine Light and Grace, which is com- municated to mankind universally through Him ; although they may know nothing of his coming in the flesh. Now though we hold it absolutely needful, that men believe in the death and sufterings of Christ, where they have the benefit of the Holy Scriptures that declare thereof, as is before observed ; yet all this knowledge will not entitle to L 5 198 ON THE DIVINITY AND a part in Ihe kingdom of God, unless they know Him tbat died for them, to save them out of those things that unfit them for that holy kingdom, into which nothing that is unclean can enter. " But because we bear testimony to the inward appear- ance of the Lord Jesus Christ, by his Light and Spirit in men's hearts, some have been so unkind and unjust, that they have not stuck to say, that we denied the Lord Jesus Christ, that suflPered without the gates of Jerusalem for us ; which is a very great abuse upon us ; for we firmly believe in Him that was born of the Virgin Mary, that suffered upon the cross for the redemption of mankind universally ; and we are so far from denying Him that died for us, and rose again, and ascended into heaven, and is come again by his Spirit into our hearts, that we hold forth his death and suff'erings in a far more extensive manner than many others do ; for a great many will have it, that Christ only died for the believers, and a part of mankind ; but we be- lieve, according to the Scripture, tliat He tasted death for every man : ' But we see Jesus who was made a little lower than the angels, for the suff'ering of deatli, crowned with glory and honour ; that He, by the Grace of God, should taste death for every man.' ' My little children, these things wriie I unto you, that ye sin not ; and if any man sin, we Lave an Advocate with the Father, Jesus Christ the right- eous ; and He is the Propitiation for our sins, and not for ours only, but also for the sins of the whole world. Here is the wonderful love of God set forth to mankind universally: ' Therefore, as by the offence of one, judgment came upon all to condemnation ; even so, by the righteousness of One, the Free Gift came upon all men to justification of life.' So that the plaster is as broad as the sore. Now although we believe tliat Christ has, by his offering up of Himself once for all, cleared the score, so far upon the account of infants and mankind in general, tliat no man will perish because of the sin of Adam ; yet we do not believe that the death and sufferings of Christ without the gates of OFFICES OF JESUS CHRIST. 199 Jerusalem, will render men justified, and acceptable in the sight of God, except they know Him that died for them, to redeem them out of actual sinning, and from those things that unfit them for the kingdom of God : ' Know ye not/ saith the apostle, ' that the unrighteous shall not inherit the kingdom of God ? Be not deceived ; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God ; and such were some of you ; but y© are washed, but ye are sanctified, but ye are justified, in the Name of the Lord Jesus Ciirist, and by the Spirit of our God.' Here the apostle has clearly set forth how men are justified. Now this is what we are concerned for, that all people may come to know the Lord to work a change in their hearts, and wash them by his Spirit : ' He saved us by the washing of regeneration, and the renewing of the Holy Ghost ; which He shed on us abundantly, through Jesus Christ our Saviour.' Now here is salvation and jus- tification by Christ, upon u true and right foundation, * And she shall bring forth a Son, and thou shalt call his name Jesus ; for He shall save his people from their sins.' Mark, that salvation from sin is the way for men to be saved by Christ, from the wrath to come ; for we read that tribulation and anguish will be upon every soul of man that doeth evil, of the Jew first, and also of the Gentile. ' There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.' As men come to witness a being washed and sanctified, and brought into Christ, and know their abiding to be in Him, they are redeemed out of those things that bring condemnation." — Works^ pag^s 9Q^ 97, 98, 99. — 1707. L Q SOO ON THE DIVINITY AND SAMUEL FULLER. From his " Serious Reply to twelve abusive Queries," I take the following extract, viz. — " We, sincerely believing the Divine Inspiration and authority of the Holy Scriptures, cannot deny any thing therein recorded concerning our Lord and Saviour Jesus Christ, his blood, ascension, and coming again to judg- ment, " We do, we bless God, religiously believe and confess to the glory of God the Father, and the honour of his dear and beloved Son, that Jesus Christ took our nature upon Him, and was like us in all things, sin excepted ; being ■wonderfully conceived by the Holy Ghost, his Divinity and manhood wonderfully united ; for in Him dwelt the Fulness of tlie Godhead bodily. He was born of the Virgin Mary at Bethlehem, above 1700 years ago, wrought many- wonderful miracles in the land of Judea, lived a life of sanctity and perfect obedience, died the shameful death of the cross under Pontius Pilate the Roman governor, whereby He became an Oflfering of atonement, propitiation, and full satisfaction for the sins of all men, on condition of faith and repentance ; was buried in the tomb of Joseph of Arimathea, rose again on the third day, and afterwards ascended into heaven, and sits on the right hand of God, our Mediator and great Intercessor ; and there remains, that Heavenly Glorified Man, who will descend in like manner as He ascended, to be Judge both of quick and dead, just and unjust, at that great, general, and final day of judgment."— P. 82, 83.— 1728. He also gives the following extract from " A brief Apology" for the Quakers, viz. — " As do ye, so do we also hope for and expect salvation only and alone through the Son of God, our blessed Lord and Saviour Jesus Christ of Nazareth ; believing that God the Father hath ordained Him for salvation to the ends of OFFICES OF JESUS CHRIST. 201 the earth ; and that no other name is given under heaven by which men shall be saved ; who being conceived by the Holy Ghost in the womb of the Virgin Mary, was born of her at Bethlehem ; as also His holy and exemplary life, perfectly free from sin ; His doctrines, miracles, sufferings and death upon the cross, without the gates of Jerusalem ; His Resurrection from the dead, and ascension into heaven, where He is at the right hand of God the Father, perfect God and perfect Man, and the alone Mediator between God and man ; and is our Advocate with the Father, and ever liveth to make intercession for us, and also shall judge both the quick and the dead. All which, and what- soever else is recorded of Him in the Sacred Scriptures, ■we firmly believe." — P. 13. He also quotes the following : *' We own the one Mediator betwixt God and man, the Man Christ Jesus ; who raaketh intercession for man in heaven, without us." — John Field's True Christ owned^jp. " In full assurance, that when our testimony is finished, and this mortal life ended, we shall have a dwelling place in that kingdom of glory, which Christ Jesus hath pre- pared for us, and purchased by his own blood ; by whom ■we only expect to enjoy the same, when we shall rest from our labours and sufferings, and give glory to our God and to the Lamb, who is worthy of dominion for ever. Amen." — Testimony to Authority, in 16S5. See Fuller'' s Reply ^ page 130, \3\. ALEXANDER ARSCOTT, In his treatise on the " Efficacy and Internal Evidence of the Christian Religion," says : ^' Christianity is a Divine Institution, by which God de- clares Himself reconciled to mankind, for the sake, and on 202 ON THE DIVINITY AND the account, of his beloved Son, the Lord Jesus Christ, and what He did and suffered for them ; on condition of repentance, amendment of life, and perseverance in a state of holiness ; for which end He also offers them the help of his Grace and good Spirit, which is sufficient for that end: all which, taken together, may be called salvation; though, in a proper sense, salvation consists in the last,. viz. in that help Avhich men receive from the Grace and good Spirit of God, according to the words of the apostle : ' If when we were enemies, we were reconciled unto God by the death of his Son, much more, being reconciled, we shall be saved, by his life.' Again : ' By grace are ye saved, through faith ; and that not of yourselves, it is the gift of God.' 'According to His mercy He saved us ; by the washing of regeneration, and the renewing of the Holy Ghost.' Now by considering this definition, it may be observed, that the Christian religion, so far as concerns the great and good ends of its institution, consists of two parts ; first, what our Lord Jesus Christ did and suffered for mankind, in the days of his flesh, without them ; and secondly, what He did, and continues to do for them, in them ; or, in other words, what they are enabled to do for themselves, through that help and assistance which He is pleased to afford them. The first includes the several particulars of His holy life; the good works which He wrought, in which He is our example ; the miracles which He did for the confirmation of his doctrine, and Divine mission ; His death, by which, through the appointment of God, He became a Propitiatory Sacrifice for the sins of mankind ; His resurrection, by which He was fully declared to be the Son of God with power ; all which, though the effects of them are lasting and permanent, yet were then done, once for all, and no more to be repeated. But iho second, namely, what Christ does for mankind, in Miem ; or what they are enabled to do for themselves througli His help, in order to repentance and conversion, and perseverance in a life of true piety and holiness ; this beiUi^ the standing experience of be- OFFICES OF JESUS CHRIST. 203 lievers in Him, tbroughout all generations, remains to be more particularly considered in this place ; being that ivhereby all the good ends of religion are answered to mankind: the first of these I call the external, historical part of Christianity ; the last, the internal, experimental part. And though I consider them, for distinction sake, as two parts ; yet, as they have a near relation and de- pendence, one upon the other, they are not to be divided, in the influence they have on man's salvation ; the one being the effect or consequence of the other, according to these Scriptures, Tit. ii. 14. ' He gave Himself for us, that He might redeem us from all iniquity, and purify unto Him- self a peculiar people, zealous of good works,' 2 Cor, v. 15. ' He died for all, that they who live, should not hence- forth live unto themselves, but unto Him that died for them and rose again.' So that all the blessings of the Gospel, wliich are comprehended in these particulars, remission of sins that are past, redemption from the power of sin, being purified, sanctified, and justified, all are conveyed to us by Jesus Christ, and are the effects and consequence of what He did and suffered in His own person without us, but yet wrought in us, by His good Spirit ; which I men- tion once for all, that when I speak of these experiences, it may be so understood."— P. 9, 10.— 1730. DECLARATION OF FAITH. I have already noticed the numerous Declarations of their Christian Faiili, which tlie religious Society of Friends have, at different times, given forth, in order to clear themselves from the false accusations of their enemies. I shall subjoin extracts from a few of these. The first was presented to parliament in the year 1689, S94 ON THE DIVINITY AND and may be found in a pamphlet, entitled, " The Christi- anity of the Quakers asserted, against the unjust charge of their being no Christians." It is in the form of question and answer. " Question, Do you believe the Divinity and humanity of Jesus Christ the Eternal Son of God, or that Jesus Christ is truly God and man ? " Answer, Yes, we verily believe that Jesus Christ is truly God and man, according as Holy Scripture testifies of Him ; God over all, blessed for ever ; the True God and Eternal Life ; the One Mediator between God and men, even the Man Christ Jesus. " Question. Do you believe and expect salvation and justification by the righteousness and merits of Jesus Christ, or by your own righteousness or works ? ^' Ansxcer, By Jesus Cliriht, his righteousness, merits, and works ; and not by our own. God is not indebted to us for our deservings, but we to Him for his free grace in Christ Jesus ; whereby we are saved through faith in Him, not of ourselves, and by His Grace enabled truly and ac- ceptably to serve and follow Him as He requires. He is our All in All, who workelh all in us that is well pleasing to God. " Question, Do you believe remission of sins and re- demption through the sufferings, death, and blood of Christ ? ^'Answer. Yes ; through faith in Him, as He suffered and died for all men, gave Himself a ransom for all ; and His blood being shed for tiie remission of sins, so all they who sincerely believe and obey Hin», receive the benefits and blessed effects of His suft'ering and dying for them : they, by faith in his Name, receive and partake of that Eternal Redemption which He haih obtained for us, who gave Him- self for us that He might redeem us from all iniquity : He died for our sins, and ruse again for our justification ; and if we walk in the Light, as He is in the Light, we have fel- OFFICES OF JESUS CHRIST. 205 lowship one with another ; and the blood of Jesus Christ his Son cleanseth us from all sin." For other extracts from this declaration, see page 22 of this work. The following extract is from an Epistle, issued by *' A Meeting of Ministering Friends, held at Philadelphia, in the house of Thomas Lloyd, the 17th of the 4th month, 1692," directed to George Whitehead, Stephen Crisp, and other Friends in London, giving them an account of the difficulties and divisions occasioned in America, by the separation of George Keith. After reciting several of his unfounded charges against the Society, they say : " We have told him that our Faith in Christ is according to Scripture, both as to his conception, birth, life, suffer- ings, miracles, death, resurrection, ascension, and inter- cession; and that all He did and suffered was to complete our redemption ; and we expected salvation by no other name, but by the Name of Jesus ; to which every knee shall bow and tongue confess. This hath given him no satis- faction ; but he tells us, we walk in the clouds, and pervert the sense of Scripture. Then we have told him, that we would subscribe any confession of faith put out by ancient approved Friends, there being divers in answer to the like charges, which we could not doubt were as plain and full to the point, as could be warranted by Scripture ; but this would not do neither ; but it must be something springing, as he said, from life in ourselves. We told him it was very hard that we that had been so long a people, and had given forth so many Declarations of our Faith, should now be put upon doing it anew ; and that by one that had walked so long with us, and sometimes seemed zealous to defend our faith and principles, so long since published and known to the world; and that we thought it both safer 206 ON THE DIVINITY AND and modester to own, as we had always done, what was already public, than to give forth any such thing by our- selves, which carried with it too much the countenance of an impeachment of all that had been done before." They proceed to relate some of the many calumnies and false charges which he had publicly made against them, and the reproaches and abuse which they had to endure from him, as well as the deep trials and afflictions arising from the separation of his party ; and thus close their epistle : "But oh, dear friends, this is our durable comfort; the Lord, whose we are, and whom we serve, is with us, gracing our Meetings with his Holy and Glorious presence, sufficiently rewarding his faithful witnesses according to his wonted kindness; who fails not to proportion our con- solation through Christ, suitable to the tribulations we endure for his sake. Friends are here and hereaway generally well, and the honest hearted profited by these trials, by being driven nearer to the Lord and one another. In which blessed union and fellowship may we be all kept, is our supplication to the God of our help and safety, in which we take leave of you, and rest your tribulated friends and brethren, " John Lynam, John Simcock, Griffith Owen, William Yardley, John Bowne, Paul Saunders, Henry Willis, William Cooper, Hugh Roberts, George Gray, Robert Owen, John Blundstone, Thomas Thackara, William Byles, Joseph Kirkbride, Walter Fawcett, William Walker, Thomas Lloyd, Samuel Jennings, John Delavall, Nicholas Wain, William Watson, Evan Morris, Richard Walter, George Maries, Thomas Duckett, Joshua Fearon," Samuel Jennings, one of the Friends who signed the foregoing document, writing on the same subject, says : " But he, G. K. endeavours to suggest, and would seduce the unwary into a belief, that by our acknowledgment thereof, we deny and exclude the Man Christ Jesus, and OFFICES OF JESUS CHRIST. 207 all the benefits and blessings that accrue to mankind by Him. If this be a necessary consequence, it will fall as well on him. But as I do not believe be ever intended so if he could have exercised the same charity towards his abused brethren in America, he might have spared his charge in that matter against them ; having been so often and solemnly told by us : ' That we did believe all that is recorded in Sacred Writ concerning our blessed Saviour: and not only believe it historically, but also that we, through a living faith in Him who is the Author of all true faith, are reconciled to God through Him, who is the only way to the Father : and that we do expect and believe, that as we are preserved in the path of righteousness, we shall also, through the grace and bounty of God, have a part in that purchased inheritance, which our blessed Lord Jesus hath purchased for his, with his precious blood." An account of the troubles which George Keith brought upon the Society in America, ha ving reached England, excited much brotherly sympathy and concern there, and Friends of London addressed an Epistle of counsel and encouragement to their brethren in this land. An extract from this interesting document is inserted in Gough's History^ voL iii. p. S28, containing the following decla- ration of faith on behalf of the Society, viz. — They testify that "the Dispensation of the Gospel com- mitted to them was a Spiritual Dispensation ; in no wise to oppose, reject, or invalidate Jesus Christ's outward coming, suflfering, death, resurrection, ascension, and glori- fied estate in the heavens ; but to bring men to partake of the remission of sins, reconciliation, and eternal re- demption, which He hath obtained for us, and for all men ; for whom He died and gave Himself a ransom, both for Jews and Gentiles, Indians, Turks, and Pagans, without 208 ON THE DIVINITY AND respect of persons or people. And Christ is fully to be preached unto thera, according to the Holy Scriptures, by thera whom He may send unto them for tliat end ; that as the benefit of his sufferings extends to all, even to them that have not the Scriptures, or outward history thereof, they may be told who was, and is, their chief Friend, that gave Himself a ransom for them, and hath enlightened them : yet not excluded those from God's mercy or sal- vation by Christ, who never had, nor may have, the outward knowledge or history of Him, if they sincerely obey and live up to his Light; for his Light and Salvation reach to the ends of the earth : yet still we that have the Holy Scrip- tures, and those plain, outward, confirmed testimonies concerning our blessed Lord and Saviour Jesus Christ, both as to his coming in the flesh and in the Spirit, have cause to be thankful to God for the peculiar favour, and that these Scriptures are so well preserved to posterity: and we beseech you, let us keep to the plainness and sim- plicity of Scripture language in all discourses about mat- ters of faith, Divinity, and doctrine ; and sincerely believe, own, and confess, our blessed Lord and Saviour Jesus Christ, the Son of the Living God, in all his comings, appearances, properties, offices, and works, both for us and in us."— 1692. Signed by George Whitehead, John Field, William Bingley, Alexander Seaton, Samuel Waldenfield, Benja- min Antrobus, John Vaughlon, Daniel Munro, Patrick Livingston. The third Declaration of Faith is contained in Sewell's History, and appears to have been issued to correct the misrepresentations of George Keith, who having " charged the Quakers with a belief which they never had owned to be theirs, they found themselves obliged publicly to set OFFICES OF JESUS CHRIST. 209 forth their faith anew in print, which thej had often before asserted both in words and writing, thereby to manifest that their belief was really orthodox, and agreeable with the Holy Scriptures." After setting forth their belief in the Father, Son, and Holy Spirit, for which see p. 23 of this work, they say: " Yet that this Word, or Son of God, in the fulness of time, took flesh, became perfect man, according to the flesh, descended and came of the Seed of Abraham and David, but was miraculously conceived by the Holy Ghost, and born of the Virgin Mary. And also further, declared powerfully to be the Son of God, according to the Spirit of sanctification, by the resurrection from the dead. " That in the Word, or Son of God, was Life, and the same Life was the Light of men ; and that He was that True Light which enlightens every man coming into the world ; and therefore that men are to believe in the Light, that they may become the Children of the Light; hereby we believe in Christ the Son of God, as He is the Light and Life within us ; and wherein we must needs have sincere respect and honour to, and belief in Christ, as in his own unapproachable and incomprehensible Glory and Fulness ; as He is the Fountain of Life and Light, and giver thereof unto us: Christ, as in Himself, and as in us, being not divided. And that, as man, Christ died for our sins, rose again, and was received up into glory in the heavens. He having, in his dying for all, been that One great universal Offering, and Sacrifice for Peace, Atonement, and Recon- ciliation between God and man ; and He is the Propitiation not for our sins only, but for the sins of the whole world : We were reconciled by his death, but saved by his life. " That Jesus Christ, who sitteth at the right hand of the throne of the Majesty in the heavens, yet He is our King, High Priest, and Prophet, in his Church, a Minister of the Sanctuary, and of the True Tabernacle which the Lord pitched, and not man. He is Intercessor and Advocate with the Father in heaven ; and there appearing in the 210 ON THE DIVINITY AND presence of God for us, being touched with the feeling of our infirmities, sufferings, and sorrows. And also by his Spirit in our hearts, He maketh ir»tercession according to the will of God, crying, Abba, Father. " For any whom God hath gifted, and called sincerely to preach faith in the same Christ, both as within anc^ without us, cannot be to preach two Christs, but one and the same Lord Jesus Chriht, having respect to those degrees of our spiritual knowledge of Christ Jesus in us, and to his own unspeakable Fulness and glory, as in Himself, in his own entire Being, wherein Christ Himself and the least measure of his Light or Life, as in us or in mankind, are not divided nor separable, no more than the sun is from its light. And as He ascended far above all heavens, that He might fill all things, his Fulness cannot be compre- hended, or contained in any finite creature ; but in some measure known and experienced in us, as we are capable to receive the same, as of his Fulness we have received grace for grace. Christ our Mediator, received the Spirit, not by measure, but in Fulness ; but to every one of us is given grace, according to the measure of his gift. "That the Gospel of the grace of God should be preach- ed in the Name of the Father, Son, and Holy Ghost, being One in power, wisdom, and goodness ; and indivisible, or not to be divided, in the great work of man's salvation. ^' We sincerely confess and believe in Jesus Christ, both as He is True God and perfect man, and that He is the Author of our living faith in the power and goodness of God, as manifested in his Son Jesus Christ, and by his own blessed Spirit, or Divine unction, revealed in us, whereby ■we inwardly feel and taste of his goodness, life, and virtue ; so as our souls live and prosper by and in Him : and the inward sense of this Divine power of Christ, and faith in the same, and this inward experience, is absolutely neces- sary to make a true, sincere, and perfect Christian in spirit and life. " That Divine honour and worship is due to the Son of OFFICES OF JESUS CHRIST. ^H God ; and that He is in true faith to be prayed unto, and the Name of the Lord Jesus Christ called upon, as the primitive Christians did, because of the glorious union or Oneness of the Father and the Son ; and that we cannot acceptably offer up prayers and praises to God, nor re- ceive a gracious answer or blessing from God, but in and through his dear Son, Christ. "That Christ's body that was crucified, was not the Godhead, yet by the power of God was raised from the dead; and that the same Christ that was therein crucified, ascended into heaven and glory, is not questioned by us. His flesh saw no corruption; it did not corrupt; but yet doubtless his body was changed into a more glorious and heavenly condition than it was in, when subject to divers sufferings on earth; but how and what manner of change it met withal after it was raised from the dead, so as to become such a glorious body as it is declared to be, is too ■wonderful for mortals to conceive, apprehend, or pry into, and more meet for angels to see. The Scripture is silent therein, as to the manner thereof, and we are not curious to inquire or dispute it ; nor do we esteem it necessary to make ourselves wise above what is written, as to the man- ner or condition of Christ's glorious body, as in heaven ; no more than to inquire how Christ appeared in divers manners or forms ; or how He came in among his disciples, the doors being shut ; or how He vanished out of their sight after He was risen. However, we have cause to be- lieve his body, as in heaven, is changed into a most glo- rious condition, far transcending Avhat it was in on earth, otherwise how could our low body be changed, so as to be made like unto his glorious body ; for when He was on earth, and attended with sufferings, He was said to be like unto us in all things, sin only excepted ; which may not be so said of Him as now in a state of glory, as He prayed for ; otherwise where would be the change both in Him and in us ? " True and living faith in Christ Jesus the Son of the 212 ON THE DIVINITY AND living God, has respect to his entire Being and Fulness, to Him entirely as in Himself, and as all power in heaven and earth is given unto Him ; and also an eye and respect to the same Son of God, as inwardly making Himself known to the soul, in every degree of his Light, Life, Spirit, Grace, and Truth ; and as He is both the Word of Faith, and a Quickening Spirit in us ; whereby He is the immediate cause, author, object, and strength of our living faith in his Name and power ; and of the work of our salvation from sin and bondage of corruption. And the Son of God cannot be divided from the least or lowest appearance of his own Divine Light or life, in us or in mankind, no more than the sun from its own light ; nor is the sufficiency of his Light within, by us, set up in opposition to Him the Man Christ, or his Fulness, considered as in Himself, as without us; nor can any measure or degree of Light, received from Christ, as such, be properly called the Fulness of Christ, or Christ as in Fulness, nor exclude Him, so considered, from being our complete Saviour: for Christ Himself, to be our Light, our Life, and Saviour, is so consistent, that without this Light we could not know life, nor Him to save us from sin or deliver us from darkness, condemnation, or wrath to come. And where the least degree or measure of this Light and Life of Christ within, is sincerely waited in, fol- lowed, and obeyed, there is a blessed increase of Light and grace known and felt ; as the path of the just, it shines more and more, until the perfect day ; and thereby a grow- ing in grace, and in'^ the knowledge of God, and of our Lord and Saviour Jesus Christ, hath been, and is truly experienced. And this Light, Life, or Spirit of Christ within, (for they are one Divine principle,) is sufficient to lead unto all Truth ; having in it the divers ministrations both of judgment and mercy, both of Law and Gospel, even that Gospel which is preached in every intelligent creature under heaven : it does not only, as in its first ministration, manifest sin, and reprove and condemn for sin ; but also excites and leads them that believe in it to true repent- OFFICES OF JESUS CHRIST. SIS aiice ; and thereupon to receive that mercy, pardon, and redemption in Christ Jesus, which He has obtained for mankind on those Gospel terms of faith in His Name, true repentance and conversion to Christ, thereby required. " So that the Light and Life of the Son of God within, truly obeyed and followed, as being the principle of the Second or New Covenant, as Christ the Light is confessed to be, even as He is the Seed or Word of Faith in all men, this does not leave men or women, who believe in the Light, under the first covenant, nor as the sons of the bond-woman, as the literal Jews were, when gone from the Spirit of God, and his Christ in them ; but it naturally leads them into the New Covenant, in the New and Living Way, and to the adoption of sons ; to be children and sons of the free-woman, of Jerusalem from above. " It is true, that we ought not to lay aside, nor 'any way to undervalue, but highly to esteem, true preaching and the Holy Scriptures ; and the sincere belief and faith of Christ, as He died for our sins, and rose again for our jus- tification ; together with Christ's Inward and Spiritual ap- pearance, and work of Grace in the soul, livingly to open the mystery of His death, and perfectly to efiect our re- conciliation, sanctification, and justification ; and wherever Christ qualifies and calls any to preach and demonstrate the mystery of his coming, death, and resurrection, &c. even among the gentiles, Christ ought accordingly to be both preached, believed, and received. " Yet supposing there have been, or are, such pious and conscientious gentiles, in whom Christ was, and is, as the Seed or Principle of the Second or New Covenant, the Light, the Word of Faith, (as is granted,) and that such live up- rightly and faithfully to that Light they have, or to what is made known of God in them, and who, therefore, in that state cannot perish, but shall be saved, as is also con- fessed ; and supposing these have not the outward advan- tage of preaching. Scripture, or thence the knowledge of Christ's outward coming, being outwardly crucified, and M ^14 ON THE DIVINITY AND risen from tbe dead ; can ^ucb, thus considered, be justly excluded Christianity, or the Covenant of Grace, as to the virtue, life, and nature thereof? or truly deemed no Chris- tians, or void of any Christian faith in the life and power of the Son of God within ? or be only sons of the first cove- nant, and bond-woman, like the literal, outside Jews ? — Or must all be excluded any true knowledge or faith of Christ within them, unless they have the knowledge of Christ as without them ? No, sure ! for that would imply insufficiency in Christ and his Light, as within them, and to frustrate God's good end and promise of Christ, and his free and universal love and grace to mankind, in sending his Son. We charitably believe the contrary ; that they must have some true faith and interest in Christ and his mediation; because of God's free love in Christ to all mankind, and Christ's dying for all men, and being given for a Light of the gentiles, and for salvation to the ends of the earth. And because of their living up, sincerely and faithfully, to His Light in them ; their being pious, conscientious, accept- ed, and saved, (as is granted,) we cannot reasonably think a sincere, pious, or godly man, wholly void of Christianity, (of what nation soever he be,) because none can come to God or godliness but by Christ, by his Light and Grace in them. Yet we grant, if there be such pious, sincere men or women, as have not the Scripture, or knowledge of Christ, as outwardly crucified, &c. they are not perfect Christians in all perfections ; as in all knowledge, and un- derstanding all points of doctrine, outward profession of Christ ; so that they are better than they profess or pre- tend to be ; they are more Jews inward, and Christians inward, than in outward show or profession. These are Christians sincere and perfect in kind or nature, in life and substance, though not in knowledge and understand- ing. A man or woman having the life and fruits of true Christianity, the fruits of the Spirit of Christ in them, that can talk little thereof, or of creeds, points, or articles of faith : yea, many that cannot read letters, yet may be true OFFICES OF JESUS CHRIST. 215 Christians in spirit and life ; and some could die for Christ, that could not dispute for Him ; and even infants that die in innocency, are not excluded the Grace of God, or salvation in and by Christ Jesus ; the Image and Nature of the Son of God being in some measure in them, and they under God's care and special Providence. See Matt, xviii. 2, 10. " And though we had the Holy Scriptures of the Old and New Testament, and a belief of Christ crucified and risen, &c. we never truly knew the mystery thereof, until we were turned to the Light of his Grace and Spirit within us ; we knew not what it was to be reconciled by His death, and saved by His life, or what it was to know the fellowship of His sufferings, the power of His resurrection, or to be made conformable unto His death : we knew not, until He opened our eyes, and turned our minds from darkness unto His own Divine Life and Light within us. " Notwithstanding, we do sincerely and greatly value the Holy Scriptures ; preaching and teaching of faithful, Divinely inspired, gifted, and qualified persons and minis- ters of Jesus Christ, as being great outward helps, and instrumental in His hand, and by his Spirit, for conversion, where God is pleased to afford those outward helps and means ; as that we neither do, nor may, oppose the suf- ficiency of the Light or Spirit of Christ within, to such outward helps or means, so as to reject, disesteem, or undervalue them ; for they all proceed from the same Light and Spirit, and tend to turn menV minds thereunto ; and all centre therein. " Nor can the Holy Scriptures or true preaching with- out, be justly set in opposition to the Light or Spirit of God or Christ within ; for His faithful messengers are ministers thereof, being sent to turn people to the same Light and Spirit in them, Acts xxvi. 18. Rom, xiii. 2. 2 Cor, iv. 6. 1 Pet. ii. 9. 1 John ii. 8. "It is certain, that great is the mystery of godliness in itself, in its own being and excellency ; namely, that God M 2 216 ON THE DIVINITY ANI> should be and 'svas manifest in the flesh, justified in the Spirit, seen of angels, preached unto the gentiles, believed on in the world, and received up into glory. '' And it is a great and precious mystery of godliness, and Christianity also, that Christ should be spiritually and eifectually in men's hearts, to save and deliver them from sin, Satan, and bondage of corruption ; Christ being thus revealed in true believers, and dwelling in their hearts by faith, Christ within the Hope of Glory, our Light and Life, who of God is made unto us wisdom, righteousness, sanc- tification, and redemption, 1 Cor, i. SO. And therefore this mystery of godliness, both as in its own being and glory, and also as in men, (in many hid, and in some revealed,) hath been and must be testified, preached, and believed ; where God is pleased to give commission, and prepare people's hearts for the same ; and not in men's wills. " Concerning the resurrection of the dead, and the great day of judgment yet to come, beyond the grave, or after death, and Christ's coming without us, to judge the quick and the dead : (as divers questions are put in such terms :) what the Holy Scriptures plainly declare and testify in these matters, we have great reason to credit, and not to ques- tion ; and have been always ready to embrace, with respect to Christ and his apostles' own testimony and prophecies. " 1. For the doctrine of the Resurrection : — if in this life only we have hope in Christ, we are of all men the most miserable, 1 Cor\ xv. 19. We sincerely believe, not only a resurrection in Christ from the fallen, sinful state here, but a rising and ascending into glory with Him hereafter ; that when He at last appears, we may appear with Him in glory, Col. iii. 4. 1 John iii. 2. " But that all the wicked, who live in rebellion against the Light of Grace, and die finally impenitent, shall come forth to the resurrection of condemnation. '^ And that the soul,. or spirit, of every man and woman shall be reserved, in its own distinct and proper being; (so as there shall be as many souls in the world to come as OFFICES OF JESUS CHRIST. 217 iTi this ;) and every seed, yea, every soul, shall have its pro- per body, as God is pleased to give it, 1 Cor, xv. A natural body is sown, a spiritual body is raised ', that being first which is natural, and afterward that which is spiritual. And though it is said, this corruptible shall put on incor- ruption, and this mortal shall put on immortality ; the chansre shall be such, as flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorrupt ion, 1 Cor, xv. We shall be raised out of all corruption and corruptibility, out of all mortality ; and the Children of God and of the resurrection, shall be eqtial to the angels of God in heaven. " And as the celestial bodies do far excel terrestrial, so we expect our spiritual bodies, in the resurrection, shall far excel what our bodies now are ; and we hope that none can justly blame us for thus expecting better bodies than now they are. Howbeit, we esteem it very unnecessary to dispute or question how the dead are raised, or with what body they come ; but rather submit that to the wisdom and pleasure of the Almighty God. " 2. For the doctrine of Eternal Judgment : " God hath committed all judgment unto his Son Jesus Christ ; and He is both Judge of quick and dead, and of the states and ends of all mankind, John v. 22, 27. Acts x. 42. 2 Tim. iv. 1. 1 Pet, iv. 5. " That there shall be hereafter a great harvest, which is the end of the world — a great day of judgment — and the judgment of that great day, the Holy Scripture is clear, Matt. xiii. 39, 40, 41. x. 15. and xi. 24. Jude 6. ' When the Son of Man cometh in his glory, and all the holy angels with Him, then shall He sit upon the throne of his glory ; and before Him shall be gathered all nations, &c.' Matt. XXV. 31, 32, to the end, compared with ch. xxii. 31, Mark viii. 38. Luke ix. 26. 1 Cor. xv. 52. 2 Thes. i. 7, 8. to the end, and 1 Thes. iv.,16. Rev. xx. 12, 13, 14, 15. " That this blessed heavenly Man, this Son of Man, who M 3 218 ON THE DIVINITY AND hath so deeply suffered, and endured so many great indig- nities and persecutions from his adversaries, (both to Him- self, and His members and brethren,) should at last, even in the last and great day, signally and manifestly appear in glory and triumph, attended with all His glorious, hea- venly host and retinue, before all nations, before all His enemies, and those that have denied Him ; — this will be to their great terror and amazement, that this most Glorious Heavenly Man, and his brethren, that have been so much contemned and set at naught, should be thus exalted over their enemies and persecutors, in glory and triumph, is a righteous thing with God ; and that they that suflfer with Him, should appear with Him in glory and dignity, ^when He thus appears at last. Christ was Judge of the world, and the prince thereof, when on earth, John ix. 39, and xii. SI. He is still Judge of the world, the wickedness, and prince thereof, by His Light, Spirit, and Gospel in men's hearts and consciences, John xvi. 8, 11. Matt. xii. 20. Isa, xlii. 1. Rom, ii. 16. 1 Pet. iv. 6. And He will be the Judge and final Determiner thereof, in that great day appointed ; God having appointed a day wherein He will judge the world in righteousness, by that Man whom He hath ordained. Christ foretold, it shall be more tolerable for them of the land of Sodom and Gomorrah in the day of judgment, than for that city or people that would not receive his messengers or ministers, &c. Matt, x. 15. and seccA. xi. 24. and Mark vi. 11. Lulce x. 12. 14. It is certain that God knows how to deliver the godly out of all their trials and afflictions, and at last to bring them forth, and raise them up into glory with Christ : so He knoweth also how to reserve the unjust and finally impenitent unto the day of judgment to be punished, 2 Pet, ii. 9. He will bring them forth unto the day of destruction, Joh xxi. SO. The Lord can and will reserve such impenitent, presump- tuous, and rebellious criminals, as bound under chains of darkness, as were the fallen angels, unto the judgment of the great day, Jude 6. Matt, xxv. SO. It is not for us to OFFICES OF JESUS CHRIST* Sift determine or dispute, tlie manner how they shall be so reserved ; but leave it to God ; He knows how." A Postscript, relating to the doctrine of the Resurrection and Eternal Judgment : " At the last trump of God, and the voice of the arch- angel, the dead shall be raised incorruptible ; the dead ia Christ shall rise first, 1 Cor, xv. 52. 1 Thes, iv. 16. com- pared with Matt. xxiv. 31. ^' Many are often alarmed in conscience here by the word and voice of God, who stop their ears and slight those warnings ; but the great and final alarm of the last trumpet, they cannot stop their ears against, nor escape : it will unavoidably seize upon, and further awaken theiH finally to judgment. They that will not be alarmed in their consciences unto repentance, nor out of their sins here, must certainly be alarmed to judgment hereafter. " Whosoever do now wilfully shut their eyesj hate, con- temn, or shun the Light of Christ, or his appearance within, shall at last be made to see, and not be able to shun or hide themselves from, His glorious and dreadful appearance from heaven with His mighty angels, as with lightening and flaming fire ; to render vengeance on all them that know not God, and obey not the Gospel of our Lord Jesus Christ, 1 Thes. iv. 16. Matt. xxiv. 27. Luke xvii, 24. Dan, x. 6. Job xxxvii. 3. " And though many now evade and reject the inward convictions and judgment of the Light, and shut up the records or books thereof in their own consciences, they shall be at last opened, and every one judged of these things recorded therein, according to their works, Rev, XX. 12, 13, 14, 15. " Signed, in behalf of our Christian profession and people aforesaid, " George Whitehead, Ambrose Rigge, William Fallow- field, James Parke, Charles Marshall^ John Bowater, John Vaughton, William Bingley." M 4 SS0 ON THE DIVINITY AND Francis Bugg having charged the Society of Friends with being Socinians, and denying the Divinity of our Lord and Saviour Jesus Christ, and the authenticity and Divine authority of the Holy Scriptures, the following Declaration of their Christian belief, relative to these doctrines, was drawn up, signed by thirty-two Friends, and presented to Parliament in 1693,* viz. — " We, whose names are underwritten, being in Christian Society with the people called Quakers, do, in good con- sdence, declare and certify all persons concerned ; " 1. That we sincerely believe and confess, that Jesus of Nazareth, who was born of the Virgin Mary, is' the true Messiah, the very Christ, the Son of the Living God, to whom all the prophets gave witness. And we do highly value His death, sufferings, works, offices, and merits, for the redemption and salvation of mankind, together with His laws, doctrines, and ministry. " 2. That this very Christ of God, was and is the Lamb of God that takes away the sins of the world ; who was slain, was dead, and is alive, and lives for evermore, in His Divine, eternal glory, dominion, and power, with the Father. " 3. That the Holy Scriptures of the Old and New * Sewell, iQ his History of the Quakers, vol. il. p. 511, gives the four Articles of this Confession. He says it was " signed by one and thirty persons, of which George Whitehead was one." In a Tract, entitled " The Counterfeit Convert a Scandal to Christianity," written by George Whitehead, the Declaration is inserted entire, with the names of the persons who signed it on behalf of the Society. From this work, I have copied the document. It will be perceived there are thirty- iwo names, and that G. Whitehead is not among them. Joseph Wyeth has also inserted it in his " Primitive Christianity Continued," but G. W.'s name is not in his copy. It may have been accidentaUy omitted in the reprint. OFFICES OF JESUS CHRIST. 221 Testamentj are of Divine authority, as being given by inspiration from God. " 4. And that magistracy or civil government, is God's ordinance ; the good ends thereof being for the punishment of evil doers, and praise of them that do well. "And we know of no other doctrine or principle, preach- ed, maintained, or ever received among or by us, since we were a people, contrary to these before mentioned." Signed, in behalf of the said people : Thomas Lower, William Crouch, William Ingram, Wil- liam Mead, William Mackct, Philip Ford, Francis Cam- field, John Edge, Thomas Hudson, Charles Marshall, Josiah Ellis, Gilbert Latey, Theodore Ecclestone, Joseph Wasey, Thomas Cox, John Bowater, Benjamin Antrobus, ^ William Phillips, Edward Brook, William Townsend, John Hall, George Oldner, Thomas Barker, Abraham Johnson, Thomas Twinbarrow, Michael Russell, John Harwood, John Danson, John Slringfellow, William Paul, Francis Etteridge, Benjamin Bealing. YEARLY MEETING. Although the extracts on (he Divinity and offices of our blessed Lord, are already extended to a considerable length, yet as the subjects embraced in them are of the highest importance, and must be peculiarly interesting to all those who are desirous of possessing a correct know- ledge of the principles held by our honourable predeces- sors, I apprehend the subsequent quotations from the epistles issued by the Society, in its collective capacity, will not be unacceptable. They evince a fervent religious concern for the preservation of aH^its members in the unity of that precious faith once delivered to the saints, and an ardent solicitude that the children of Friends might be scrupulously guarded from the corrupt and contarai- M 5 222 ON THE DIVINITY AND nating influence of those libertine principles, ^\hich would lead them to doubt the sacred truths recorded in Holy Scripture ; and that those on whoni the oversight of their education devolves, should be especially careful to train tbera in the frequent reading of those invaluable writings, and to imbue their susceptible and tender minds with a correct knowledge, and sincere belief, of the saving truths which are there recorded. The first Yearly Meeting was held in London, at the house of Ellis Hookes, the clerk, in the year 1675. From that time it has regularly issued an annual epistle to its members ; and as the meetings of Friends in America were then under its care, they were included in these af- fectionate salutations ; which wore sent over, and reprinted by direction of the Yearly Meetings in this country, for general circulation. 1683. — "And now, dear friends ! the wonderful mercy, and goodness, and power, and blessed presence of the Eternal, Immortal God, hath been manifest this year in all our meetings, and Friends wonderfully preserved by His special, Divine Providence in this difficult and suffering time. The Lord our God is worthy to have all the praise, glory, and lionour ; for His presence and power was manifest beyond words ! Blessed be His Name for ever ! And therefore that all may walk worthy of His blessings and mercies ! And that all may keep and walk in Christ Jesus, the Sanctuary ! For in Him is peace and safety ; who destroys the destroyer, the enmity, and adversary. For Christ is your Sanctuary, in this day of storm and tempest ; in whom you have rest and peace. And therefore whatever storms and tempests do or should arise within or without, Christ, your Sanctu- ary, is over them all 5-^ who has all power in heaven and earth given unto Him, and none is able to pluck his lambs and sheep out of his Father's or His hand ; who is the true Shepherd ; neither are any able to hurt the hair of your head, except it be permitted by His power for your OFFICES OF JESUS CHRIST. 223 trial. And therefore rejoice in His power ; the Lamb of God, who hath the victory over all, both within and with- out. He by whom all things were made, and is over all, the First and the Last, the Amen ; and the Faithful and True Witness in all His, males and females ; the Heavenly Rock and Foundation, for all the believers in the Light, and all the Children of the day, to build upon, to stand sure." 1697. — " Unto which blessed Word we commit and commend you, to be supplied and preserved to the end ; whereby you may add to your faith, that has been be- gotten thereby, virtue — and to your virtue, knowledge, and to knowledge, temperance, to temperance patience, to patience godliness, to godliness brotherly kindness, and to brotherly kindness charity : for if these things be in you and abound, they make you that ye shall be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ, the Faithful Witness, the First-begotten from the dead, the Prince of the kings of the earth. Unto Him that loved and waslied us from our sins in His own blood, be glory and dominion for ever !" 1712. — " We also exhort all parents of children to be very careful to educate and train them up in the fear of God, and knowledge of our Lord and Saviour Jesus Christ, according to the Holy Scriptures, 1713. — " The salutation of love in the Lord Jesus Christ, our peaceable Saviour and blessed Mediator, is extended unto you ; heartily wishing that grace, mercy, and peace may abound among us all, and in all the Churches of Christ every where ; that the Spring of life and sincere love may yet arise and flow through all, for perfect unity of spirit in the bond of true, lasting peace and concord." 1715. — " The Lord is One, and his Name, power, and Spirit, One ; and He hath called us to be one in charity, in M 6 224 ON THE DIVINITY AND principle^ and in practice. Let iis all, therefore, diligently follow and pursue the same, according to the degrees of lliat Divine Grace, wisdom, and understanding, given us of God, through the dear Son of his love, Jesus Christ our only Mediator." 1722.— " Finally, dear brethren and sisters! we recom- mend you all to our most gracious God and Saviour Jesus Christ, to preserve you in his love and peace ; and humbly desire you may all continue therein, with a godly care to discharge and keep a pure conscience, as Christian exam- ples in life and practice, that the God of love and peace may continue his presence with you. To whom be glory, dominion, and praise through Jesus Christ for ever and ever !" 1723. — '' And, dear Friends ! this meeting, considering that some in the present age do endeavour, as well by certain books, as a licentious conversation, to lessen and decry the true faith in our Lord and Saviour Jesus Christ, even that precious faith once delivered to His saints, which, by the mercy of God, is also bestowed upon us, do therefore earnestly advise and exhort all parents, mas- ters and mistresses of families, and guardians of minors, that they prevent, as much as in them lies, their children, servants, and youth under their respective care and tuition, from having or reading books or papers, that have any tendency to prejudice the profession of the Christian reli- gion, to create in them the least doubt or question con- cerning the truth of the Holy Scripture, or those necessary and saving truths declared in them ; lest their infant and feeble minds should be poisoned thereby, and a foundation laid for the greatest evils." See also the Discipline of Philadelphia, New England, New York, Baltimore, Ohio, and Indiana Yearly Meetings. 1732. — <^ And, dear Friends ! we tenderly and earnestly OFFICES OF JESUS CHRIST. 225 advise and exhort all parents and masters of families, that they exert themselves in the wisdom of God, and in the strength of his love, to instruct their cliildren and families in the doctrines and precepts of the Christian religion, contained in the Holy Scriptures ; and that they excite them to tlie diligent reading of those sacred writings ; which plainly set forth the miraculous conception, birth, holy life, wonderful works, blessed example, meritorious death, and glorious resurrection, ascension, and mediation of our Lord and Saviour Jesus Christ ; and to educate their children in the belief of those important truths, as well as in the belief of the inward manifestation and operation of the Spirit of God on their own minds, that they may reap the benefit and advantage thereof, for their own peace and everlasting happiness ; which is infinitely preferable to all other considerations. We therefore exhort, in the most earnest manner, that all be very careful in this respect ; a neglect herein being, in our judgment, very blameworthy." See the Discipline of Philadelphia, New England, New York, Baltimore, Ohio, and Indiana Yearly Meetings, where 'the substance of the above extract is inserted. 1736. — '' And, dear Friends ! in order that as we have received Christ, so we may walk in Him, in all holiness and godliness of conversation, we earnestly exhort that ye liold fast the profession of the faith of our Lord Jesus Christ, without wavering ; both in respect to his outward coming in the flesh, his sufferings, death, resurrection, ascension, mediation, and intercession at the right hand of the Father, and to the inward manifestation of his Grace and Holy Spirit in our hearts, powerfully working in the soul of man, to the subduilig every evil affection and lust, and to the purifying of our consciences from dead works to serve the Living God ; and that through the virtue and efficacy of this most holy faith, ye may become strong in the Lord^ and in the power of his might." 226 ON THE DIVINITY AND 1750. — " And, dear Friends ! we earnestly exhort and entreat you, to abide steadfast in the faith of our Lord and Saviour Jesus Christ ; and to take heed lest any of you be seduced by the craft and subtilty of designing men ; some of whom have published books, tending to alienate the minds of men from the true and saving faith, and to lead them to a disesteem of the Holy Scriptures, and the prin- ciples of the Christian religion therein contained. Beware, lest any of you who profess to follow the Light of Christ, be drawn aside from the simplicity of His Truth, and diverted from your obedience to His holy cross, by im- bibing such principles as would promote a disbelief of His Gospel, and of the important doctrines revealed in the Holy Scriptures, necessary to be believed, in order to the salvation of those to whom they are so revealed. And as the doctrine of future rewards and punishments, is clearly declared of in Holy Writ, and is a doctrine of the Christian religion, tending to excite men to the practice of virtue, and deter them from vice, beware lest any of you be drawn aside from the purity of the faith in this respect, into a pernicious and dangerous error. But follow ye the guid- ance of the Light of Christ, which only can infallibly secure you from being led away by the error of the wicked, and falling from your own steadfastness." 1758. — " Grace be unto you, and peace, from Him which is, and which was, and which is to come, and from Jesus Christ, who is the Faithful Witness, and the Prince of the kings of the earth : To whom, with the Father, be glory and dominion for ever and ever ! Amen." 1760. — " We therefore earnestly entreat that it may be the constant care of all parents, guardians, masters, and mistresses, properly to teach, restrain, and example those whom Providence hath placed under them, for their help, direction, and preservation, and for whom an account OFFICES OF JESUS CHRIST. 227 must be rendered ; bringing them up in the fear of the Lord, and in that sobriety, moderation, and plainness in speed), apparel, and deportment, which becomes a people professing to be the followers of our Lord Jesus Christ, the perfect pattern of humility and self-denial : ' who made Himself of no reputation, but took upon Him the form of a servant,' yet is styled in the Holy Scriptures : ' the blessed and only Potentate, the King of kings, and Lord of lords ; who only hath immortality, dwelling in the Light.' " Thus shall we be gathered to Him, in whom the medi- ation and acceptance with the Father stands ; and being enriched with the durable treasures that are hid in Christ Jesus, be experimentally united to those who are come unto Mount Zion, and unto the city of the Living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly of the Church of the First- born which arc written in heaven, and to God the Judge of all : To whom, with Jesus, the Mediator of the New Covenant, be all honour and glory for ever ! Amen." DISCIPLINE. It appears from the ancient records of the religious Society of Friends, that at a very early period after its rise, a fervent, Christian concern was manifested by the body, for the preservation of iis members in the unity of the blessed faith of the Gospel. A godly care was also exer- cised to guard against the promulgation of those unsound and speculative notions, which, under various alluring and specious forms, the deceitful adversary of man's happi- ness, is so often presenting to the active and inquiring mind, to beguile the unwary, and draw them from their love and allegiance to Christ Jesus, the great Shepherd and Bishop of souls. Our worthy Friends were fully aware of the danger there is, in endeavouring to fathom the 228 ON THE DIVINITY AND inscrutable counsels of an all-wise and incomprehensible God, by (be finite powers of human reason ; and in at- tempting to explain away, or to accommodate, the awful " mysteries of the kingdom of heaven " to the narrow conceptions of men ; they therefore encouraged their members to exercise that humble, confiding faith, which works by love ; and which, without seeking to compre- hend "the why and the wherefore," delights in simple obedience to the will of God : and, in expressing their views on doctrinal points, to keep close to the plain and explicit language of the Holy Scriptures; relying upon their Divine testimony, as the most authentic and perfect Declaration of Christian Faith, containing a sufficient explanation of all things necessary to be believed, in order to salvation. But for want of due attention to this salutary counsel, and a reverent dependance on the unfoldings of the }io\y Spirit of Christ, some who had made profession of the Truth as it is in Jesus, and through Divine assistance, walk- ed worthily for a time, left their first love, and were drawn out into reasoning on religious truths. Thus their minds became darkened with vain and foolish imaginations, set- ting up their own fallen reason above the Pure Witness for God, and disregarding the sacred truths recorded in the Holy Scriptures, by which means they were led into many gross errors both in doctrine and practice. After the unavailing extension of patient, Christian labour, for the convincement and recovery of such, it became the duty of the faithful members to bear their testimony against their errors, and to separate from their communion those who had unhappily become contaminated with them. Of this number was Jeffery Bullock ; whose disownment from the Society of Friends I have already noticed, in the extracts from the writings of Giles Barnardiston. Amongst other offences against the doctrine and discipline of the Church, he published several books in opposition to the principles of Friends, in which he denies that our Lord Jesus Christ, who was crucified at Jerusalem, is the Saviour and Judge OFt'lCES OF JESUS CHRIST. 2^9 of the world ; and also rejects the propitiatory sacrifice which He there offered for the sins of the whole world. The Society of Friends^ in the present day, may derive an instructive warning from the fact, that he promulgated these dangerous errors, under the specious profession of greater spiritual light and knowledge, than had been vouchsafed to the righteous in former ages, and with the plausible pretext of exalting the Light within, as the only Saviour; disregarding the sacred testimony of the Holy Scriptures, and other instrumental means, which, in the wisdom and goodness of the blessed Head of the Church, have been offered for our instruction and comfort, that the man of God might be made perfect, thoroughly furnished unto every good work. The effects of this spirit of self-exaltation and unbelief, became mournfully obvious, not only in the unscriptural notions which he promulgated, but also in his opposition to the good order and government instituted in the Church, which he denounced as tyranny, oppression, and usurpa- tion of power, declaring that every man should be left to the guidance of the Spirit of Truth in himself. Against those faithful elders whose duty it was to administer coun- sel and reproof, in meekness and wisdom, and to labour with him, in order to reclaim him from the delusions into which his self-confidence had betrayed him, he inveighed with much acrimony ; and persisted in imposing himself upon his brethren, after they had testified their disunity with his ministry. These deviations led to other prac- tices inconsistent with the testimonies held by Friends ; and he violated their well known scruple against taking oaths.* * Since the foregoing pages of this work went to press, I have received a copy of a paper, in which J. B. condemns his transgressions. The following is an extract from it, viz. — "Several testimonies given forth by Jeffery Bullock, against that evil spirits 230 ON THE DIVINITY AND The Society has uniformly asserted as its belief, that the Light of Christ Jesiis revealed in the soul, would always lead His humble disciples, sincerely to believe all that is recorded in the sacred writings concerning Him, by which he had been led to oppose the Truth and people of God, both by word, writing, and printed books, for several years last past. " Sudbury, the 25th of 8th month, 1686. " Whereas, in an hour of darkness and temptation, I have been drawn forth by the enemy of my soul, that hath led me out in envy, enmity, and great wilfulness, through my departing from the Holy Light and Pure Witness of God in my own conscience, to write, and cause to be printed and published, divers books and papers, which were unsound, pernicious, and contrary to Truths In reproach of God's Truth and people, and their holy way and order, into which Truth hath led and settled them; and not only so, but have also defamed the Children of Truth, and enviously opposed Ihem, not only by writing, but publicly in meetings ; and by retaining the counsel of the adversary of my soul, was carried on further to that ungodly act, in wilfulness and stubbornness, to break that holy command of Christ, who saith : *' Swear not at all ;" yet contradictory to the Witness of God in my own conscience, 1 did swear : and now, after all these my wicked doings, the Pure Witness of God is risen, and hath set all these my sins in order before me ; and sin now is my soul's burden. Wherefore, that my soul may find ease, and favour and forgiveness of God, in humihty of heart, and eontriteness of soul, [I] do condemn all these my wicked works ; and that it may be clearly and particularly evidenced, I condemn by name all my said books, viz. my book entitled; 'Antichrist's Transformations within, discovered by the Light within;' my book, entitled: ' One Blow more against Antichrist's Ministers, &c.' being a reply to Giles Barnardiston's answer to my first book ; also my book, entitled : * A Testimony against the Sixty-Six Judges, called Quakers, that -wrote an Epistle ogainst John Story and John Wilkinson ;' also my book, called : ' Gross Errors Detected, or, many of the doctrines of the leading Quakers disowned :' All which books are for judgment. Moreover, I desire that all such that have read any or all of the said books, that you take heed to yourselves, that nothing in them do you hurt ; for certainly it was the dark and evil spirit that guided me therein, to write and publish them, by which I did despite to the Spirit of Grace therein ; and I desire that all that have any of the said books, that you destroy them, as I have done them in my own possession, that they may all be obliterated, and that they may never be spoken of, or remembered any more. The hand of the Lord lieth heavy upon me for these things ; therefore let all take warning by me, that you may be kept out of the snares and habits of the devil ; but as every one keeps to the Light, and are obedient OFFICES OF JESrS CHRIST. 231 and reverently to adore the unspeakable mercy of a gra- cious and long-suffering God, in giving his beloved and only begotten Son into the world, for the salvation of sinners ; and also to acknowledge, with heartfelt gratitude, the amazing condescension of our Blessed Redeemer, in offering Himself up to the ignominious and cruel death of the cross, a voluntary sacrifice and atonement for the sins , or the whole world. It was therefore consistent and proper, that they should openly disavow and deny the pretended revelations of a deluded man ; which were not only incompatible with their own acknowledged principles, but also inconsistent with the concurrent testimony of the Holy Scriptures. The circumstance of his disownment at so early a period, within thirty years after George Fox's convincement, and during the lives of almost all those, whom we are wont to consider, as the brightest luminaries of that Gospel day, is certainly a most interesting and important fact. It fixes, with indubitable certainty, the faith of our primitive Friends in relation to those essential doctrines of the to God's Witness, and Holy Grace placed in their hearts, it will preserve them in the way of Truth and uprightness for ever. Subscribed with my own hand, the day and year above written. "JEFFERY BULLOCK." *' Postscript. Whatever I have spoken, or caused to be printed against George Fox, or the order that is amongst those called Quakers, I do disown it And as to what I have held forth, that the soul is mortal, and that there is no future state, I do utterly disown the same ; believing it came from the same power of darkness that brought forth the fruits above mentioned, that I have testified against. "JEFFERY BULLOCK." " Subscribed above and here in the presence of us, Mary Bullock his wife, Johannah Kemp, John Baker, Thomas Clark, Francis Waldegrave, Ezekiel Sheldrick, Arthur Gotten, John Furly. " The contents of this paper, and his name written with bis own hand, was owned since, before Anne Bullock, his daughter. " Sudbury, October 4th, 1686." 932 ON THE DIVINITY AND Christian religion ; and proves beyond contradiction, that they viewed it as a matter of high concernmentj that all their members should be preserved in the unity of the faith, sound in word and doctrine. It furnishes us also with a triumphant refutation of the assertions, that tliey considered doctrines of no import- ance ; that they had but one fundamental doctrine ; and that to profess a belief in the Light of Christ Jesus inwardly revealed, and to live moral lives, were the only requisites necessary to entitle persons to the privileges of Christian communion. The refutation of these unfounded opinions does not, however, rest merely on the case which I have just men- tioned. Several other persons were testified against by the primitive Quakers, for holding sentiments repugnant to the doctrines of Christ and his apostles ; * and in the year * Besides these instances of disownment recorded in the early history of the Society, there have been others at different periods since : several have occurred within the present century, some of whicli may properly be introduced here, in order to show that the Society has continued its care, for the preserva- tion of its members in the profession of the Christian religion ; and that where any thing to the contrary appeared, it has uniformly borne an open testimony against it. In the year 1800, Hannah Barnard, of Hudson, in the state of New York, while on a religious visit to Friends in England, promulgated unsound doctrines, which brought her under the notice of the Morning Meeting in London. The admonition and labour of Friends proving ineffectual, and she persisting in the avowal of her sentiments, the case was referred to Devonshire-House Monthly jNIeeting, and finally brought, by her appeal, before the Quarterly Meeting of London and Middlesex, and the Yearly Meeting of London, in ISOl; in all which meetings, after giving her a full hearing, her doctrines were denied by the Society, and the proceedings of the inferior meetings confirmed. Minutes of the case were subsequently transmitted to the Monthly Meeting of Hudson, New York, by which she was disowned in consequence of her unsound doctrines. By a reference to a printed summary of her faith, and other documents which are already before the public, I find that she denied the truth of many parts of Scripture history, particularly those which relate to the Jewish wars, the miraculous conception of Jesus Christ, and his miracles. The doctrine of the propitiation of our Blessed Lord, she stales " an inconsistent, OFFICES OF JESUS CHRIST. 233 1694, the following rule of discipline was adopted by the Yearly Meeting, viz. — " If there be any such gross errors, false doctrines, or mis- takes held by any professing Truth, as are either against the validity of Christ's sufferings, blood, resurrection, as- cension, or glory in the heavens, according as they are set forth in the Scriptures ; or any ways tending to the denial of the Heavenly Man, Christ ; such persons ought to be diligently instructed and admonished by faithful Friends, and not to be exrposed by any to public reproach ; and where the error proceeds from ignorance, and darkness unintelligible motley "of absurdity ;"' a '" system of jargon, which scarcely admits of a parallel, &c.""and likewise rejects a belief in His Divinity, and resurrection from the dead. One of her followers was subsequently disowned in England for holding similar sentiments, and carried his case to the Quarterly and Yearly Meeting by an appeal. He, as well as H. Barnard, was fully heard in the open meeting, and the proceedings of the subordinate meetings confirmed ; by which act, the Society's disapprobation of such dangerous and antichristian errors was clearly manifested. In the year 1815, an individual was brought under dealing iu the Monthly Meeting of Westbury, on Long Island, for denying the Divinity of Jesus Christ, a belief in divine revelation, and the authenticity of the Holy Scriptures. After a long extension of labour on the part of his friends, he presented a condemnation of his errors to the Monthly Meeting, and the case was dismissed. Having relapsed, however, into his former errors, the case was again taken up in 1822, together with those of two other persons, on the charge of unsound- ness in doctrine, and neglect of meetings, and all the parties were disowned. Another individual was disowned by the Monthly Meeting of Yonge street, in Canada, on the single charge of denying the Divinity of Christ. He appealed to the Half-year's Meeting of Canada, and theYearly Meeting of New York, in 1815, by both of which, the proceedings of the Monthly Meeting were confirmed. Other cases of a similar character might also be adduced ; but it is appre- liended these will be sufficient to show, that the Society of Friends has uniformly required of its members, an acknowledgment of the truths contained in Holy Scripture, and a belief in the fundamental doctrines of the Christian religion. They also prove that the denial of any of these, has been considered an offence also high a character as to demand a disownment from its communion. 234 ON THE DIVINITY AND of their understanding, they ouglit the more meekly and gently to be informed. But if any shall wilfully persist in error in point of faith, after being duly informed, then such to be further dealt with according to Gospel order ; that the Truth, Church, or Body of Christ, may not suffer by any particular pretended member that is so corrupt."^- 1694. See Extracts from the Y. Meet, Advices, p. 50, 51. The Society having greatly increased in numbers, and many ministers being engaged to travel in the work of the Gospel, a concern was felt by the Yearly Meeting, that such as went forth on these important missions might be sound in the faith, lest, through their means, the minds of any should be poisoned with erroneous principles, and thereby the foundation be laid for the greatest evils. In order to guard against such an occurrence, a rule of dis- cipline was made in the year 1699, as follows, viz. — "• Recommended, to the several Monthly and Quarterly meetings, that they take care to advise that those Friends who go forth with a public testimony, may be such as are well approved at home, by their own respective Monthly or Quarterly meetings, and are sound in doctrine^ of good conversation, and in unit?/ with their own meetings. " And if any faithful Frien Js or meetings be burthened with the contrary, let them tenderly clear their consciences privately, to the parties concerned, according to Gospel order ; and if they do not receive admonition, the meeting to which they belong should be acquainted therewith." — Discipline, 1699. These salutary regulations are in force at the present time among our brethren in Great Britain ; and the follow- ing extract from the discipline of Philadelphia, Baltimore, North Carolina, Ohio, and Indiana Yearly Meetings, shows that the same important subjects have claimed the attention of the Society in America. '' If any in membership with us, shall blaspheme, or speak profanely of Almighty God, Christ Jesus, or the Holy Spirit, he or she ought early to be tenderly treated with OFFICES OF JESUS CHRIST. 235 for their instruction, and the convincement of their under- standing, that they may experience repentance and for- giveness. But should any, notwithstanding this brotherly labour, persist in their error, or deny the Divinity of our Lord and Saviour Jesus Christ, the immediate revelation of the Holy Spirit, or the authenticity of the Scriptures • as it is manifest they are not one in faith with us, the Monthly Meeting where the party belongs, having extended due care for the help and benefit of the individual without effect, ought to declare the same, and issue their testimony accordingly. JO Sdig l?r Section in. On the Holy Scriptures, The religious Society of Friends has always sincerely believed, that the Holy Scriptures of the Old and New Testament were given by Inspiration of God ; that holy men of old wrote them as they were moved by the Holy Ghost ; and that these Sacred and invaluable Records, which have thus been preserved and transmitted to us, in the wisdom and goodness of a kind Providence, are pro- fitable for doctrine, for reproof, for correction, for instruc- tion in righteousness, that the man of God may be perfect, thoroughly furnished unto every good work. Whatsoever was thus written aforetime, was written for our learning, that we, through patience and comfort of the Scriptures, might have hope ; they being able to make us wise unto salvation, through faith which is in Christ Jesus. Although Friends cannot call them the Word of God, believing that this exalted epithet is strictly and peculiarly applicable to our blessed Lord and Saviour Jesus Christ, and to Him only, yet they have ever believed them to be the words of God. They are a true testimony of those things most surely believed by the apostles and primitive Christians, and by their faithful successors down to the present day ; and as they contain the mind and will of God, and are his commands to us, in that respect, they are his declaratory word ; of Divine authority, and obligatory upon us. They receive and believe in them as the most authentic and perfect declaration of Christian Faith ; the only fit, outward judge and test of the soundness of doctrine ; and they have ever declared their willingness that all their ON THE HOLY SCRIPTURES. 237 doctrines and principles should be tried by them; and whatsoever any, who profess to be guided by the Holy Spirit, either believe or do, which is contrary to, or incon- sistent with, their Divine testimony, should be accounted a delusion. Many of the extracts contained in the pre- ceding pages corroborate these views ; and the following selections will further elucidate and confirm them. GEORGE FOX, In giving an account of his religious exercises when quite young, makes the following observations : *' Though 1 had great openings, yet great trouble and temptations came many times upon me; so that when it was day I w ished for night, and when it was night I wished for day ; and by reason of the openings I had in my trou- bles, I could say as David said : ' Day unto day uttereth speech, and night unto night showeth knowledge.' When I had openings, they answered one another, and answered the Scriptures, for I had great openings of the Scriptures; and when I was in troubles, one trouble also answered to another. ''— Journal, vol. i. p. 90. — 1646. From his " Great Mystery," published in 1659, the fol- lowing extracts are taken, viz. — " Samuel Eaton objected : ' The devil shows his spite and spleen, in them who say they have the Word as it was in the beginning, against the Scriptures,' &c. George Fox. " Answer. — That is not so, for they that have the Word as [it] was in the beginning, own the Scrip- tures, and are not against them ; but are in that which fulfils them."— Pflo-e 4.— 1659. Richard Baxter, writing against Friends, called the Scriptures, "the temporal word;" to which George Fox replies: "Now see if this be not an undervaluing the Scriptures of Truth, and the words of God and Christ, and N 238 ON THE HOLY SCRIPTURES. the prophets and apostles, which cannot be broken ; he calls it ' a temporal word,' which [whereas] the Scriptures teacheth no such doctrine."— Pc^e 29.— 1659. " He says : Christ's Name is called the Word of God ; His Name is above every name, and over all things He must have the pre-eminence, words and names. Yet I say, the Scriptures of Truth, given forth from the Spirit of Truth, are the words of God ; God's words, which Christ the Word fulfilled, by Him, in whom they end, who was before the words were spoken forth."— Pcr^e 110. — 1659. The Declaration of Faitli issued by George Fox and others, and presented to the governor and council of Bar- badoes, contains (he following observations, viz. — " Concerning the Holy Scriptures: We believe they were given forth by the Holy Spirit of God, through the holy men of God, who (as the Scripture itself declares, 2 Fet, i. 21.) spoke as they were moved by the Holy Ghost : we believe they are to be read, believed, and fulfilled; (He that fulfils them is Christ;) and they are profitable for reproof, for correction, and for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works, 2 Tim. iii. \9 ; and are able to make wise unto salvation, through faith in Christ Jesus. We believe the Holy Scriptures are the words of God ; for it is said in Exodus XX. 1. ' God spake all these words, saying, &c.' meaning the ten commandments, given forth upon Mount Sinai, And in Re-v, xxii. 18. saith John : ' I testify to every man that heareth the words of the prophecy of this book, if any man addeth unto these, and if any man shall take away from the words of the book of this prophecy, (not the Word,) &c.' So in Luke i. 20 ; Because thou believest not ray words; and in John v. 47. xv. 7. xiv. 23. xii. 47. So that we call the Holy Scriptures, as Christ, the apostles and holy men of God, called them, viz. the words of God." — G, Fox's Journal^ pages 145, 146, 147. — 1671. ON THE HOLY SCRIPTURES. ROBERT BARCLAY. 239 The following extracts from Barclay's Apology, will give a clear view of the value and estimation in which that excellent man and his cotemporary Friends, held the Sacred Writings, viz. — "Proposition third, Concerning the Scriptures. " From these revelations of the Spirit of God to the saints, have proceeded the Scriptures of Truth, which contain : " I. A faithful historical account of the actings of God's people in divers ages ; with many singular and remarkable providences attending them. " II. A prophetical account of several things, whereof some are already past, and some yet to come. " III. A full and ample account of all the chief princi- ples of the doctrine of Christ, held forth in divers precious declarations, exhortations, and sentences ; which, by the moving of God's Spirit, were, at several times, and upon sundry occasions, spoken and written unto some churches and their pastors. " Nevertheless, because they are only a declaration of the Fountain, and not the Fountain itself, therefore they are not to be esteemed the principal ground of all truth and knowledge, nor yet the adequate, primary rule of faith, and manners. Yet because they give a true and faithful testimony of the first Foundation, they are and may be esteemed a secondary rule, subordinate to the Spirit, from which they have all their excellency and certainty : for as by the inward testimony of the Spirit we do alone truly know them, so they testify that the Spirit is that Guide, by which the saints are led into all Truth ; therefore, ac- cording to the Scriptures, the Spirit is the first and prifi- cipal Leader. Seeing then that we do therefore receive and believe the Scriptures, because they proceeded from the Spirit ; for the very same reason, is the Spirit more N 2 240 ON THE HOLY SCRIPTURES. originally and principally the Rule, according to the re- ceived maxim in the schools, Propter quod unuraquodque est tale, ilhid ipsum est raagis (ale : that for which a thing is such, that thing itself is more such." He then proceeds to the argument, viz. — ''First, The former part of this proposition, though it needs no apology for itself, yet it is a good apology for us, and will help to sweep away that, among many other calumnies, wherewith we are often loaded, as if we were vilifiers and deniers of the Scriptures ; for in that which we affirm of them, it doth appear at what high rate we value them, accounting them, without all deceit or equi- vocation, the most excellent writings in the world ; to which not only no other writings are to be preferred, but even in divers respects not comparable thereto. For as we freely acknowledge, that their authority doth not de- pend upon the approbation or canons of any church or assembly ; so neither can we subject them to the fallen, corrupt, and defiled reason of man ; and therein, as we do freely agree with the Protestants, against the error of the Romanists ; so on the other hand, we cannot go the length of such Protestants, as make their authority to depend upon any virtue or power that is in the writings them- selves ; but we desire to ascribe all to that Spirit from which they proceeded." — Pages 81, 82. *' In this respect above mentioned then, we have shown what service and use the Holy Scriptures, as managed in and by the Spirit, are of to the Church of God ; wherefore, we do account them a secondary rule. Moreover, because they are commonly acknowledged by all, to have been written by the dictates of the Holy Spirit ; and that the errors, which may be supposed by the injury of times to have slipped in, are not such but that there is a sufficient clear testimony left, to all the essentials of the Christian faith, we do look upon them as the only fit outward judge of controversies among Christians ; and that, whatsoever doctrine is contrary unto their testimony, may therefore. ON THE HOLY SCRIPTURES. 241 justly be rejected as false. And for our parts, we are very willing that all our doctrines and practices be tried by them ; which we never refused, nor ever shall, in all con- troversies with our adversaries, as the judge and test. We shall also be very willing to admit it as a positive, certain maxim, that whatsoever any do, pretending the Spirit, which is contrary to the Scriptures, be accounted and reckoned a delusion of the devil. For as we never lay claim to the Spirit's leadings, that we may cover ourselves in any thing that is evil ; so we know that as every evil contradicts the Scriptures, so it doth also the Spirit, in the first place, from which the Scriptures came, and whose motions can never contradict one another ; though they may appear sometimes to be contradictory to the blind eye of the natural man, as Paul and James seem to con- tradict one another." — Padres 85, 86. " The last, and that which at first view seems to be the greatest objection, is this : '^ If the Scripture be not the adequate, principal, and only rule, then it would follow that the Scripture is not complete, nor the canon filled : that if men be now imme- diately led and ruled by the Spirit, they may add new scriptures of equal authority with the old ; whereas every one that adds is cursed : yea, what assurance have we, but, at this rate, every one may bring in a new gospel, according to his fancy ? " The dangerous consequences insinuated in this objec- tion, were fully answered in the latter part of the last pro- position, in what was said a little before, ofi'ering freely to disclaim all pretended revelations contrary to the Scripture. " Objection 1. — But if it be urged, that it is not enough to deny these consequences, if they naturally follow from your doctrine of immediate revelation, and denying the Scripture to be the only Rule: " I answer, we have proved both these doctrines to be true and necessary, according to the Scriptures them- selves; and therefore, to fasten evil consequences upon N 5 242 ON THE HOLY SCRIPTURES, them, which we make appear do not follow, is not to ac- cuse us, but Christ and his apostles, who preached thera. But secondly, we have shut the door upon all such doc- trine in this very position, affirming that the Scriptures give a full and ample testimony, to all the principal doc- trines of the Christian faith. For we do firmly believe, that there is no other Gospel or doctrine to be preached, but that which was delivered by the apostles ; and do freely subscribe to that saying: Let him that preacheth any other Gospel, than that which hath been already preached by the apostles, and according to the Scriptures, be ac- cursed. " So we distinguisH betwixt a revelation of a new gospel and new doctrines ; and a new revelation of the good old Gospel and doctrines, the last we plead for, but the first we utterly deny. For we firmly believe that, ' no other foundation can any man lay than that which is laid already.' But that this revelation is necessary, we have already proved ; and this distinction doth sufficiently guard us against the hazard insinuated in the objection." — Apologi/^ pages 104, 105.— 1675. Robert Barclay and G. Keith had a dispute with some students of divinity, at Aberdeen, in which the following arguments were used, viz. — Student, " That which may beguile a man is fallacious. But, " According to the Quakers, the Scriptures may beguile a man, without the indwelling of the Spirit. « Therefore, " According to the Quakers, the Scriptures are falla- cious." To this R. B. answers : Jl, B. " I deny thy second proposition : for the Scrip- tures cannot beguile any man; although men may or have beguiled themselves by a wrong use of it." Student. "Take notice, people: the Quakers say the Scriptures cannot beguile you." ON THE HOLY SOUlPtURES. 243 M. B, " Speak louder yet : for we do and have con- stantly affirmed it ; and we hope it will help to clear us of those misrepresentations, as if we despised or spoke evil of the Scriptures."— m?rA'5,jp. 375-577.— 1675. WILLIAM PENN. In a work, entitled " A Serious Apology for the Princi- ples and Practices of the people called Quakers," written by George Whitehead and William Penn, the following expressions are contained, viz. — ^' Nor would we be thought to lessen the virtue, use, and reputation of the Holy Scriptures, whilst we endeavour the vindication of the Holy Spirit, in his office of revelation to believers ^' They are useful in two eminent respects : "First: Historically; as giving us a true narrative of the transactions of those ages of the world, in reference to the church or state, of both Jews and Christians ; their trials, troubles, temptations, lapses, recoveries, and perfect victories* " Secondly — Doctrinally ; as presenting us with a true account of the principles and doctrines of the people of God; their holy faith and patience; I cannot phrase it better than a divine glass, in which we see, (I say, we see, who first have that heavenly organ, and eye opened by inspiration and revelation,) the states and conditions of the primitive saints, which is matter of unspeakable comfort and confirmation, as well as of good example to us ; yet still, the efficient cause of all, is the convincing revelation, and operation of the Eternal Spirit of God ; and the Scrip- tures are only useful, as unfolded by the Inspiration of the same." — Works ^ vol, ii. p, 37. Again, in reply to Jenner, William Penn says : " But I answer, Did ever any Quaker in the world deny N 4 244 ON THE HOLY SCRIPTURES, the Scriptures quoted ? Do they not own that the com- mandments should be kept for ever ; that Timothy did well to commit the wholesome doctrine he bad heard of Paul, to others ; and that the faith should be contended for ; and the tradition, or those holy truths, declared by the apostle, should abide with them to whom he spoke ; and with us too, for evermore ? But what has this to do with the necessity of revelation ? Does not the same apostle expressly say, the Spirit of God only can give to discern the things of God ; and that, if any man is other- wise minded, God will reveal it to him ?" — Page 42. In concluding the chapter, from which I have taken the foregoing quotations, William Penn says : " We end the chapter with this brief summary of the whole : '^ First, That by revelation, we understand the discovery and illumination of the Light and Spirit of God, relating to those things that properly and immediately concern the daily information and satisfaction of our souls, in the way of our duty to Him and our neighbour. " Second, That we renounce all fantastical and whim- sical intoxications, or any pretence to the revelation of new matter in opposition to the ancient Gospel, declared by Christ Jesus and his apostles ; and therefore, not the reve- lation of new things, but the renewed revelation of the eternal way of Truth. " Third, That this revelation is the life, virtue, con- dition, and very soul of the Gospel, and second covenant. " Fourth, That none oppose this, but such as the god of this world has blinded; and that, through their ignorance of the spirituality of the evangelical dispensation, are, (whilst they pretend to be under it,) sticklers for a more embondaged state than that of the ancient Jews." — VoL ii. p. 48.— 1671. " But, methinks, this our demonstration, should satisfy all: when neither man nor Scriptures are near us, yet there continually attends us, that Spirit of Truth, that ON THE HOLY SCRIPTURES, 245 immediately informs us of our thoughts, words, and deeds, and gives us true directions what to do, and what to leave undone. Is not this the rule of life ? If ye are led by the Spirit of God, then are ye sons of God. Let this suffice to vindicate our sense of a true and unerring rule ; which we assert, not in a way of derogation from those Holy Writings, which with reverence we read [and] believe, and desire always to obey the mind and will of God therein con- tained ; and let that doctrine be accursed, that would over- turn ihem." — Page 62. The following extracts are from his " Invalidity of John Faldo's Vindication," written in 1673 : " I do declare to the whole world, that we believe the Scriptures to contain a declaration of the mind and will of God, in and to those aejes in which they were written ; being given forth by the Holy Ghost, moving in the hearts of holy men of God; that they ought also to be read, be- lieved, and fulfilled, in our day : being useful for reproof and instruction, that the man of God may be perfect." — Vol, ii. /?. 324. After speaking of the apostacy from the Holy Spirit ; under the darkness of which, men put the Scriptures into the place of the Spirit, and worshiped them, he adds: " They are a declaration and testimony of heavenly things, but not the heavenly things themselves ; and as such, we carry an high respect unto them. We accept them as the words of God Himself; and by the assistance of his Spirit, they are read with great instruction and comfort. I esteem them the best of Writings, and desire nothing more frequently, than that I may lead the life they exhort to ; and whatever slight apprehensions my disin- genuous adversary is pleased to have of these kind of acknowledgments, I write the naked truth of my heart, knowing I must give an account to God." — Page 327. After declaring that the Spirit of Christ alone can unfold the mysteries contained in the Scriptures, he says : " Wherefore we affirm, that repentance, faith, sanctifica- N 5 246 ON THE HOLY SCRIPTURES, tion, justification, redemption, regeneration, &c. are all a mystery, never to be disclosed but by the revelation and operation of the Spirit of God in man : the Scripture can only testify to such things, that they are ; but it is the Spirit alone that works them, and illuminates, guides, governs, and rules the soul, in and about such things. 'Tis true, all the Spirit leads to, is according to the Scrip- tures ; it overturns them not; for they declare of most of these operations; yet because ^ve believe, know, and witness them, from the conviction and operation of the Spirit, before we can possibly understand them in Scrip- ture, therefore the Scripture is but a declaration, and not the Rule of faith, &c."— Paoe SS7.— i673. William Penn wrote several essays in 1692, in defence of the Quakers, against some aspersions contained in a paper called, '' The Athenian." Speaking of the belief of Friends in the Holy Spirit, and their exalting it as the primary Rule of faith and practice, he says : " This is the doctrine that is our crime, our enthusiasm, our error; and we are seducers, deceivers, and whatnot, for asserting, recommending, and pressing it. But if this be to be vile, we are like to be more vile ; for we must bear witness to that which the Scripture testifies of, viz. the Spirit ; and prefer it before the Scripture, when the Scripture does so of itself. No man's letter is himself, nor so noble as himself. The Scripture is as the letter or epistle of the Holy Ghost to men ; but for that reason 'tis not the Holy Ghost, nor to be instead of the Holy Ghost to us ; nor, to be sure, to be preferred before the Holy Ghost. We bless God for the Scriptures ; we read them with comfort and advantage : and they are profitable to the perfecting of the man of God, through the assistance of the Spirit. The Scriptures declare the things of God ; but cannot work them in the man: the Spirit only can do that; for which cause we honour, exalt, and prefer the Spirit, as that which fulfils the Scripture; and invite all to receive it, that it may make people spiritual ; for to be ON THE HOLY SCRIPTURES. 247 spiritually minded is life and peace. Wherefore, as often as any of our expressions are construed to lessen the Holy Scriptures, we ask it as a piece of justice from all our readers, to take this caution with them ; we speak com- paratively, not with our books, or with men, but with Christ, his Light and Spirit, from whence the Scriptures came. And in this sense it is, that R. Barclay and others, on the like occasion, express themselves, when supposed to abate of the common opinion of the Scriptures. For as face answers face in a glass, so we say and know, the Spirit and Scripture answer each other. And, therefore, the comfortable evidence of a Christian man, is the testi- mony of the Spirit of God within him, and the Scriptures of Truth without him. Let it not, then, be any more a fault in us to direct people to the Spirit of God, by which only they can come to the possession of the good things the Scriptures speak of; for though they exhort, rebuke, instruct, &c. yet without tliat great agent, the Spirit, in- fluencing and enabling the creature, he shall never experi- ence the Truth of the Scriptures, to himself, in the most relative and excellent parts of it." — Page 799. Again, in the same paper: " But for equalling our writings with Scripture, we have no such expressions or thoughts ; it is a word of your own, and a conceit and inference of our old adversaries. There are degrees, as well as diversity of manifestations and operations, but the same Lord and the same Spirit : yet^ if it will satisfy you, we have ever preferred the Bible to all books, and writings of saints and good men." — Ibid, ;?.800. In his " Testimony to the Truth, &c." he thus speaks of the belief of Friends in the Scriptures : " Concerning the Holy Scriptures. Because we assert the Holy Spirit to be the first, great, and general Rule, and Guide of true Christians, as that by which God is wor- shiped, sin detected, conscience convicted, duty mani- fested, Scripture unfolded and explained, and consequently x6 ON THE HOLY SCRIPTURES. the rulef or understanding the Scriptures themselves ; (since by it they were at first given forth;) from hence our ad- versaries are pleased to make us blasphemers of the Holy Scriptures, undervaluing their authority, preferring our own books before them, with more to that purpose. Whereas, we in truth and sincerity believe them to be of Divine authority, given by the Inspiration of God, through holy men, they speaking or writing them as they were moved by the Holy Ghost : — that they are a declaration of those things most surely believed by the primitive Christians; and that, as they contain the mind and will of God, and are his commands to us, so tliey in that respect are his declaratory word ; and therefore are obligatory on us, and are profitable for doctrine, reproof, correction, and instruc- tion in righteousness ; that the man of God may be perfect, and thoroughly furnished to every good work. " Nay, after all, so urijust is the charge, and so remote from our belief concerning the Holy Scriptures, that we both love, honour, and prefer them before all books in the world ; ever choosing to express our belief of the Christian faith and doctrine, in the terms thereof, and rejecting all principles or doctrines whatsoever, that are repugnant thereunto. " Nevertheless, we are well persuaded, that notwith- standing there is such an excellency in the Holy Scriptures, as we have above declared, yet the unstable and unlearned in Christ's school, too often wrest them to their own de- struction. And upon our reflection on their carnal con- structions of ihem, we are made undervaluers of Scripture itself. But-certain it is, that as the Lord hath been pleased to give us the experier.cc of the fulfilling of them in mea- sure, so it is altogether contrary to our faith and practice to put any manner of slight or contempt upon them ; much more, of being guilty of what maliciously is suggested against us ; since no society of professed Christians in the world, can have a more reverent and honourable esteem for them than we have."— pflg-e 878.— 1698. ON THE HOLY SCRIPTURES. 249 GEORGE WHITEHEAD. From the Journal of this worthy Friend, I take the fol- lowing extracts : ''I always had a love to the Bible, and to reading therein, from ray childhood ; yet did not truly understand nor experience those doctrines essential to salvation, nor the New Covenant dispensation, until my mind was turned to the Liglit of Christ, tlie Living, Eternal Word, the entrance whereof giveth light and understanding to the simple. Yet I do confess it was some advantage to me frequently to read the Holy Scriptures, w hen 1 was ignorant, and did not understand the great and excellent things or matters therein testified of; for when the Lord had livingly, in some measure, opened my understanding in the Holy Scripture — by my often reading the same before, having the better remembrance thereof, it was a help and ad- vantage to my secret meditations, when a lively sense and com.fort of the Scriptures was in measure given me by the Spirit ; and thereby I was the more induced to the serious reading, and consideration of what I read in the Holy Scriptures, and the comfort thereof made known by the Holy Spirit enlightening the understanding : all the pro- mises of God, which are yea and amen in Christ Jesus, being truly comfortable, when applied by the same Spirit, for that will make no wrong application thereof; that Spirit will never apply peace to the wicked, nor to persons living in their sins, nor tell the urjjust that they are just or righteous in God's sight. "It is through faiih, which is in Christ, that the Holy Scriptures are said to make the man of God wise unto salvation, and profitable to him, for doctrine, reproof, admonition, and instruction in righteousness, that he may be perfect, and thorouglily furnished in every good word and work. Doubtless Paul esteemed Timothy's knowing the Holy Scriptures from a child, to be some advantage 250 ON THE HOLY SCRIPTURES. and help to him; but it was principally through faith, which is in Christ Jesus. " These things considered, I would not have Christian parents remiss in educating and causing their children to read the Holy Scriptures; but to induce them both to learn and frequently to read therein, (that is, the Bible.) It may be of real advantage and profitable to them, when they come to have their understandings enlightened, and to know the Truth as it is in Christ Jesus." — Pages 15, 16. — 1659. " When a person fearing God and loving our Lord Jesus Christ, in sincerity and truth, confesseth his or her real belief, faith, or hope, in terms of Holy Scripture, it is sufficient ; whether it be of the suffering, death, resurrec- tion, or ascension of our Lord Jesus Christ into heaven and glory, or of His body being spiritual and glorious in heaven. And as the saints, being spiritually united to Him, are his Church and Body also, and esteemed mystical while here on earth, so their low or humble body shall be changed and fashioned like unto his glorious body : and of the resurrection of the dead, both of the just and unjust, and of eternal judgment, according to Holy Scripture : I say, whosoever, fearing God, or friends of Truth, are at any time questioned about these things, it will be sufficient, and ought to be satisfactory, to answer them in plain Scripture language, and keep to the same. And I would advise all Friends to keep to the wordsj terms, language, and doctrine of Holy Scripture ; and not to be wheedled or drawn from the same, nor suffer themselves to be imposed upon, either with unscriptural terras or unlearned questions, by any contentious or carping adversaries whatsoever. For foolish and unlearned questions, as well as profane and vain babbling, must be avoided," — Pages 183, 184. — 1659. " Question 2. — Whether the Scriptures be the Rule to try doctrines and spirits ? " Answer. — The Holy Scriptures are truly owned and ON THE HOLY SCRIPTURES. SSI esteemed a rule subordinate to the Holy Spirit, from ^vhicli thej were given forth ; and by the lielp of the same Spirit, doctrines and spirits may be tried ; but the Spirit is the supreme, universal Guide and Rule, which affords light and understanding to discern and try both spirits and doctrines, to the truly spiritually minded ; for discerning of spirits is a spiritual gift of the Holy Spirit. 1 Cor, xii. 10."— P. 190, 191. In a work entitled, " Antichrist in Flesh Unmasked, and the Quakers' Christianity Vindicated," &c. published in 1692, I find the following expressions : " Out of your brother Thomas Hicks' dialogue, you represent the Quaker to answer thus, viz. — 'When we make use of the Scripture, it is only to quiet and stop their clamours, that plead for it as their rule.' " " This is one of your brother Hicks' gross forgeries in the Quakers' name, which you have taken on trust out of his fictitious dialogue. Oh ! blush and be ashamed of adopting and promoting such false and deceitful stuff ; and also of your subjoining in the person of the Quakers, this forgery, viz. — ' We own not the Scriptures ; we seem- ingly allow it, but our end in this is only to stop their clamours that plead for it as their rule.' " — P. 17. Again, p. 21. — "You most shamefully belie the people called Quakers, in your comparison, p, 18, where you say : ' The names they [that is, the Quakers] give the Holy Scriptures, [are] viz. no better than an old almanack, precepts and traditions of men,' " &c. " We know none among us that call the Holy Scriptures a dead or carnal letter, nor do we own the words. By the Holy Scriptures, we intend the holy testimonies and doctrine of faith and practice therein contained, which is both living and spiritual to them that are alive unto God in Christ. Though the outward letter or writing in itself alone be dead, the holy matter contained in it, is living to them that are living and spiritual." — P. 22. " To conclude in general against your false charges, 252 ON THE HOLY SCRIPTURES. and manifold abuses and calumnies, contained in your said book, viz. ^Antichrist in Spirit ;' and to anticipate further objections on the matters herein, we sincerely profess and declare, in the sight of God and men, that we do faithfully believe and profess, that the Holy Scriptures of the Old and New Testament, were given by Divine inspiration." — P. 27. In a pamphlet, entitled " Innocency Triumphant over Insolency and Outrage," &c. George Whitehead has in- serted a Declaration of the Christian belief of Friends, from which the following articles are extracted, viz. — " 4th. The Holy Scriptures of the Old and New Testa- ment, viz. the holy doctrine and Divine precepts therein, were first given by Divine inspiration, as we have confessed unto authority, and in no wise to be contemned, but seri- ously read, believed, and fulfilled, as the Spirit of the Lord giveth understanding and ability, being the Life of the Scripture ; and without which, the mere letter, and all preaching therefrom, in man's will, is dead and ineffectual." *'6th. The Divine precepts and doctrine contained in the Holy Scriptures, we must needs believe to be holy and blessed ; not only because they proceed from the Holy Spirit, but also because they require holiness and righteous- ness in life and practice, under the several dispensations of God to mankind."— 1693. In the " Supplement to the Switch for the Snake in the Grass,'* George Whitehead thus writes, viz. — "For my part, as I am not in the least conscious to myself, of the least contempt of Holy Scripture, nor yet of the Bible, for I have always preferred it to alt other books ex- tant in the world, and [been] more aff'ected reading therein, than any other book, even from my childhood, and often bless Divine Providence for preserving to us the Scriptures; so I know of none among us guilty of contemning them." " Neither do I vilify the written doctrine and precepts of God in comparison of our new Light, as he falsely calls it, but reverently esteem them. The man makes ON THE HOLY SCRIPTURES. 253 no conscience of defaming us. Neither do we quarrel with the law and the testimony ; nor yet with writing or Scripture, as 'tis in ink and paper, but distinguish between the writing and the things written, which is no contempt to either. We are thankful to Divine Providence, for both the Scripture or writing, and the holy doctrine, and* Divine precepts therein written ; for they testify unto Christ our Light, and our Light to the truth of them." — P. 493, 494.— 1699. In a work, entitled " Truth Prevalent," &c. under the head of *' Twelve Summary Propositions in behalf of the people called Quakers," he says : " 6th, Of the Scripture. The Holy Scriptures of the Old and New Testament, being first given by Divine Inspira- tion from God, and eminently confirmed, and by Divine Providence preserved, are not only of Divine authority, but are by us, the said people, preferred to all other books and writings extant in the world ; and with due reverence ought (by such as have or may have them) to be read, believed, and fulfilled, with the help of the same Holy Spirit, from which they first came, and which can only give us the true understanding, profit, and comfort thereof, as well as enable us to live and practise accordingly." Replying to the false accusations of some envious oppo- sers, he says : " 'Tis a presumptuous falsehood, that ' the Quakers would not be much concerned to see the Scriptures burned with the books of sorcery ;' — an abominable falsehood ! We esteem and value the Bible above all other books extant in the world, and desire ever to liv3 in the faith and practice of the Christian Doctrines therein contained, (they tending to salvation,) by the help of the Holy Spirit, which gave them forth." — Ihid. p. 79. " 'Tis not truly alleged against me, * that there is nothing needful to be known of Jesus Christ without, or of what He hath done, suff'ered, and taught us for our salvation.' For 1st, we truly believe all the same. Sdly, all therefore which 254 ON THE HOLY SCRIPTURES. He hath taught us for our salvation, is needful to be known by us, and by all men to whom the same knowledge is oflfered, both respecting Christ without us, and what He hath done, suffered, and taught us for our salvation ; which yet cannot be truly known, nor the fruit of His suf- fering for us received, without the spiritual knowledge of the same Christ, or knowing Hira after tlie Spirit within, this being true proof of our being in the faith." — Ibid, 88. " We are so far from a profane neglect of Holy Scrip- lure in determining matters of faith and doctrine, (where the same are expressed,) and from turning the Scriptures out of office, that we do not only take serious notice of Holy Scripture in such matters, but submit them, where expressed, to be determined by and according to Holy Scripture, as an external test and rule in such manifest cases; which the Witness of God in the true Church, and faithful members thereof, can never oppose or disagree to, but confirm, and make true impression of such determina- tion."— P. 106.— 1701. ISAAC PENINGTON. In an essay, entitled " A Visit of tender and upright Love," &c. he says : ^' We do indeed really, heartily, singly, as in God's sight, own the Scriptures ; the Scriptures written by the prophets and holy men of God under the law ; the Scriptures writ- ten by the evangelists and apostles in the time of the Gos- pel ; and we read them with delight and joy, and would draw no man from a right reading of them, to the benefit of his soul ; but only from giving their own judgments on them without the Spirit of God : lest in so doing, they wrest them to their own destruction. *' This is that which the Lord hath drawn us from, and which we know it would also be profitable to others to be ON THE HOLY SCRIPTURES. 255 drawn from loo ; to wit, from imagining, and guessing at the meaning of Scriptures, and interpreting them without the opening of that Spirit from which they were given forth ; for they who do so, feed that part (with a gathered knowledge) whicli should be famislied, die, and perish, that another thing might come to live in them, and they in it."— Fo/. iii. p. 184.— 1668. In a " Reply to some Animadversions," he says : " Yet though we do own Christ to be the Rule, we do not deny making use of the Scriptures, to try doctrines and forms of religion by ; but know, tliat what is of God, doth and will agree therewith, and what doth not agree there- with, is not of God ; and that our forefathers in the faith, were led to batter the superstitions and idolatries of the Papists, by the testimony of the Scriptures." — VoLiy*p» .—1667. HUMPHREY SMITH, In a treatise, entitled, " The True Rule Discovered," &c. after speaking of the Light and Spirit of our Lord Jesus Christ, as the primary Rule for the government of the saints, says : " What then ? do I herein in the least make void, con- temn, slight, vilify, or deny the Scriptures ? God forbid ! nay, I had rather my pen might fall out of my hand, or my arm from my shoulder, or my tongue cleave to the roof of my mouth for ever, than I should go about to make void the Scriptures of Truth, (and [it] is a true declaration, iw^e i, 1.) which were given forth from that which is my life ; which is hid, not in the Scriptures, but with Christ in God, CoL iii. 3. And the Word was God, and that which was God, is God, John i. 1 ; but if I should say the Scriptures are God, I should be a blasphemer, like unto others. Do I herein deny the Scriptures ? Nay, rather, I establish the 256 ON THE HOLY SCRIPTURES- Scripture in its place, and make use of it as a cloud of witnesses by me, in directing all people unto that which the Scriptures testify of, and were given forth from, John V. 39. that by it iri them, they might be enabled to do God's will, and witness the Scriptures fulfilled ; as it is written : 'I will walk in them and dwell in them :' and He is the God of them in whom He dwells; and they are His people in whom He walks, from whose Inspiration the Scripture came ; in which it is written : ' prove all things,' &c."--P. 153.— 1658. In an account of a dialogue between himself and a priest, he thus replies to the query,' whether the Scriptures are the Word of God ?' " The Scriptures I own and witness to be a true decla- ration (Luke i. \.) spoken forth by holy men of God, as they were moved by the Spirit, 2 Pet, i. 21. and they are those that testify of Christ."— 1655. RICHARD HUBBERTHORN. In reply to Thomas Winterton, who charged the So- ciety of Friends with denying the Holy Scriptures to be any guide for men to walk by, Richard Hubberthorn replies : '* Which words are thy own, and were not so spoken by any of us. But to thee I say, that the Scriptures, which did foresee that which we now do see, we own to be one with the Light, which was before the letter, and to be our Guide in the way of Truth ; and this Guide is within us : but by the Scripture letter without thee, thou neither sees nor foresees the things which belong to Eternal Life ; which, if ever any come to see, it must be by the Light of Christ within them ; and all who own this Light, and by it are guided, cannot deny the Scriptures which were spoken forth from the Light within."— Pc^es 76, 77.— 1656. ON THE HOLY SCRIPTURES. 257 In a discourse which R. Hubberthorn had with king Charles II. the latter asked him : " How did you first come to believe the Scriptures were truth ?" R. H. " I have believed tlie Scriptures from a child, to be a Declaration of Truth, when I had but a literal know- ledge, natural education, and tradition ; but now I know the Scriptures to be true, by the manifestation and opera- tion of the Spirit of God, fulfilling them in me." — P. 271. WILLIAM DEWSBURY. From an essay, entitled " Christ Exalted," &c. the fol- lowing query and reply are extracted, viz. — Q, " Whether any other revelations and observations, not to be found in the Scripture, be binding to the consciences of those persons that have the benefit of the Scripture ; or whether such revelation, or dictates within a man's heart and soul, be as binding to the conscience, and to be urged to a man's self, or others, as the Scriptures are ? ^'Answer. The revelations of Jesus Christ are according to Scripture ; which revelation binds up the testimony, and seals the law, in the hearts of His disciples ; and what dictates are in tlse conscience or heart of man, contrary to the law and testimony, are not to be regarded, but disowned and judged, with the Light which comes from Christ, the saint's life, who guides them in a pure life and holy con- versation, according to Scripture, Isa. viii. 20." — fVorks, p. 148, 149.— 1656. RICHARD FARNSWORTH. In *a. " Confession and Profession of Faith in God," &c. issued by this Friend, is the following paragraph, viz. — 258 ON THE HOLY SCRIPTURES. " That ^vhich in tbe Holy Scriptures of the Old and New Testament, is declared and testified of to be the Word of God, that we believe in, own, and confess to be the Word of God, according to the Scriptures. And the Holy Scriptures of the Old and New Testament, as they are the words of God, so to be we own ; knowing this first, that no prophecy of the Scripture came in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost, 2 Pet. i. 21. who prophesied of the grace that should come unto the saints and us, in after ages ; searching what, or what manner of time, the Spirit of Christ which was in them did signify, when it testified beforehand the suflPerings of Christ, and the glory that should follow : unto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now declared unto you, by them that have preached the gospel unto you, with the Holy Ghost sent down from Heaven, 1 Pet, i. 10. 12. And God spake all these words, saying : I am the Lord thy God, &c. Exod, xx. So the words and sayings of God we do not deny, but own them so to be, according to the Scriptures of the Old and New Testament, as aforesaid."— P. 4.— 1658. EDWARD BURROUGH. From his reply to Christopher Fowler, the following expressions are extracted : ^' The Word of God was in the beginning, before any creatures were made ; and by it all things stand and remain unto this day ; and tlie Word endures for ever ; and by it, all things in Heaven and in earth are brought to pass, which God doth ; and it is from everlasting to ever- lasting, without beginning and without end ; and the Word is powerful, dividing and discerning all things, even the secret thoughts of every man's heart ; it is as a two edged ON THE HOLY SCRIPTURES. 259 sword, and as a fire, and like a hammer, to cut up, to burn, and to beat down. The Word of the Lord reconciles man again to Him ; and this Word is in the mouth and in the heart, and the servants of the Lord handled, tasted, saw, and felt the Word of Life ; and from it, spoke forth the Scriptures as they were moved by the Holy Ghost, through the Eternal Spirit ; and it is a declaration of the Word of Life, which was in the beginning and endures for ever ; and it declares what the saints received, believed, and enjoyed, and none can understand it without the same Spirit that gave it forth ; and to such who have the same Spirit, the Scripture is profitable. The Word of God, which was in the beginning, and which endures for ever, is not the Scripture ; which was not in the beginning, neither can it endure for ever ; but the Scripture testifies of that Word, and that Word witnesses to the Scriptures ; and they are not contrary one to the other, but give witness each of other ; but many have the Scripture that have not the Word, neither know it ; but they that have the Word, cannot but own the Scriptures ; and this is the truth as it is in Jesus, testified to all the world by us ; who do deny them that hereof give any other testimony."— P. 249. — 1659. In a work, entitled " Satan's Design Defeated," &c. I find the following accusation and reply, viz. — Accusation, " The Quakers hold, ' that the Holy Scrip- tures are not the Word of God, nor the saints' Rule of faith and life, neither is it the duty of every one to search them.' " Anszcer, The Holy Scriptures were given forth by the Spirit of the Lord, as holy men of God were moved : they are the words of God, and a declaration and a trea- tise, Luke i. 1. and that \^hich the saints had handled and tasted of the Word of Life, that they declared forth in woids and writings. Acts i. 1. and the Scriptures, as they were given forth by the Spirit of God, are a true declaration of what is to be believed and practised, in relation to eternal salvation. It is a true testimony concerning God and his 260 ON THE HOLY SCRIPTURES. mighty works, and of Truth and righteousness ; and it is a testimony also of the devil, and what he is, and of his deceits, and errors, and unrighteousness : so the Scriptures are words given forth by the Spirit ; but Christ is the Word, that was before the Scriptures were : for in the beginning was the Word of God ; and the world was made by it; and the Word shall endure for ever ; and Christ's Name is called the Word of God. And thougli the Scriptures are profit- able, and were given forth to be read, and to be fulfilled, yet they are not the Rule and Guide of faith and life unto the saints ; but the Spirit of God, tliat gave forth the Scriptures, that is the Rule and Guide, the Teacher and Leader unto all Truth ; and they that are led by the Spirit of God, are the sons of God ; and if you walk in the Spirit, saith the apostle, you shall live ; and as many as walk according to this, (to wit, of the Spirit,) peace is upon them ; and so the Spirit of God is tlie Rule of the saint's faith and life ; and the Spirit leads them to walk in the fulfilling of the Scriptures, and according to them." — P. 514.— 1639. FRANCIS HOWGILL. In a treatise, entitled " The True Rule, Judge, and Guide of the True Church Discovered," &c. I find the fol- lowing testimony to the purity and excellence of the Sacred Volume. After stating that the mere words of Scripture are not the only rule of faith and practice, he proceeds : " Yet I cannot detract from them, neither undervalue them, or disesteem them as uncertain, or of no use, or of little use ; but whatever themselves declare themselves to be, that I own them to be, to wit, the words of God, the words of Christ, the words of the holy prophets and patri- archs, and apostles, who were endued with the Holy ON THE HOLY SCRIPTURES, 261 Ghost, and spake forth the Scriptures as they were moved thereby, in several ages, of several things, and unto seve- ral states and conditions, as they were led thereto by the Holy Spirit ; and they are a certain declaration of things that were done, and believed, and practised by the Jews under the first Covenant, and by the apostles and primitive Christians in the new Covenant; and contain many precious and holy precepts, and commands, doctrines, examples, exhortations, admonitions, reproofs, and instructions ; and are as lively examples and holy patterns for all the saints in light to follow ; by which we are given to understand what faith, what hope, what patience, what love, what mercy, what long sufferings, what consolation, what vir- tue, and what inheritance the saints in light were made partakers of, through faith in Christ Jesus ; likewise, what doctrines were held forth, and what practice they used, in the primitive times ; when they walked in the order of the gospel, and had fellowship with God the Father and the Son, and one with another in the Light of the Gospel, which is the Power of God ; through which they witnessed salvation and remission of sins, and published it unto others, that they might believe. " Thirdly. The Scriptures testify of Christ, and were written that they miglit be believed, and received, and read ; that thereby every one that believed, might be made wise to salvation, through faith in Christ Jesus, 2 Tim, iii. and instructed in righteousness, that the man of God may be perfect, thoroughly furnished with all good works. And whosoever doth teach any doctrines, contrary unto the holy men of God, who spake as tliey were moved by the Spirit of God, which dwelt in them ; the Scriptures are witnesses against such, that they have not the Spirit of God, but are led by another spirit, which brings forth contrary doctrine, and another faith, than was once deliv- ered among the saints. And whosoever brings in, sets up other precepts, constitutions, orders, and practices, in point of worship, in opposition and contrary unto those ON THE HOLY SCRIPTURES. practices, which were held forth in the primitive times, and would set up other traditions than the apostles deliv- ered, either by word or writing, such are manifest to have the spirit of error, and are innovators, and bringers in of other things, as necessary in point of worship among Christians, which the apostles and ministers of Christ did not see necessary then ; and yet they wanted no part of the counsel of God ; for Paul said, he had declared the whole counsel of God ; and furthermore they said, we have the mind of Christ ; and Christ's mind is not variable. *' Fourthly. Though divers of the writings of the pro- phets and apostles be lost, doubtless, as is evident by divers places of Scripture ; yet, blessed be God, that there are those preserved which do bear witness of the one thing absolutely necessary unto salvation ; and of the ministrations that were appointed of the Lord, for the Church of God to observe, both in the first and second Covenants; so that Christians of this last age are not left without example and precedent, which all ought to have an eye unto, and a diligent regard. And though there be divers copies of that which is called the original tongue, and divers translations, yet he unto whom the Spirit of God is given, and waiteth in the measure of Christ's Light, shall receive it, doth see, and shall see the mind and will of God in every age, and the mind and intent of the Spirit in them that spoke forth the Scripture ; and can receive the matter therein contained, as though they had heard them speak that spoke it at the first. And though the translators were men, yet I have such an honourable esteem of their labour, that 1 believe they have not varied wittingly and willingly, from the best copies that were extant in their age ; neither that they were altogether void of the Spirit of God in such a good work, which conduced to the benefit of mankind, but were assisted by it for so good a work. And there be many figures and tropes, impro- prieties of speech, mysteries, and difficulties ; yet all these come to be made easy and plain to them that are witnesses ON THE HOLY SCRIPTURES. 26S of the same Spirit that gave them forth ; and though there be diversity of judgments and professions of religion, one clashing against another, thwarting and contradicting another, and all will seem to bring the Scripture for their proof, which yet cannot maintain and prove every thing good, especially when their doctrines contradict one another ; this is granted, it is only their private interpre- tation, and not the Scripture, and for want of that Spirit that gave it forth ; for that alone gives the true understand- ing of it : and they that are without this, are like to kill one another, about words and names, sounds, titles, and iotas, but still want the key that opens, and gives an entrance into the knowledge of the things of God, which alone is the Spirit of God that gave forth the Scriptures." P. 636, 637.— 1665. ROBERT RUCKHILL and JOHN WHITEHEAD. In the year 1673, these two Friends published a treatise, entitled " The Quakers' Refuge fixed upon the Rock of Ages," «&c. in reply to several misrepresentations which had been circulated relative to the Society. From this work the following extract is made. After stating several matters which are not the subject of the controversy, they proceed : " But such Scriptures and prophecies as have been written and prophesied by the holy men of God, as they were moved by the Spirit of God, treating of the mystery of God in the redemption and salvation of mankind by Jesus Christ, and the duty of man in his obedience to, and worship of, the same God, as his reasonable service for the gift of so great salvation, are the great concerns now under our most serious consideration. The people of God, scornfully called Quakers, have unfeignedly believed o 2 f64 ON THE HOLY SCRIPTURES. and often declared to the world, that the Scriptures, as above distinguished, are a true record and declaration of the Jove of God, in the redemption and salvation of man- kind by Jesus Christ, and also of the duty of man as before recited. But they also believe and have declared to all the world, that the carnal mind of man, being at enmity with God, and darkened by reason of wicked works, cannot perceive nor discern the mystery of God in the Scriptures declared and testified of."— P. 17.— 1673. CHARLES MARSHALL. The fourth article of a Declaration of Faith, issued by this Friend, is as follows, viz. — "4th. We declare we are so far from denying, or having any light esteem of that holy, honourable record, viz. the Scriptures of Truth, that we are often greatly bowed and tendered in spirit, in the sense of the great mercy and love of our God ; that although the wicked have been suflfercd to persecute, revile, and evilly to represent the way of life and salvation, believed and preached by them; and also have proceeded to kill the bodies of the prophets of God, of Christ Jesus our Lord, his apostles, and faithful servants ; that yet such hath been his great and unexpressible love, to preserve their precious testimonies unto our age and generation." — Works^ page ISO. — 1674. WILLIAM SHEWEN. From a work, entitled " The True Christian's Faith and Experience declared, concerning God, Clirist, the Spirit, the Holy Scriptures, the Gospel, and the Doctrines thereof, &c." the following paragraph is extracted, viz. — ON THE HOLY SCRIPTURES. 265 « The true Christian honoureth the Holy Scriptures in their place, and believeth and recei'^eth their testimony, and is a living witness to the truth thereof, and he deraon- strateth it as foUoweth : by believing, receiving, and obey- ing Him (viz. Christ Jesus) of whom they testify, whereby he receives power to order his conversation according to them. And the true Christian believeth that they were spoken and written by tlie motion and inspiration of the Spirit of God in holy men, prophets and apostles, and that it is his duty to wait upon God to receive the Spirit of grace and glory, and the gifts thereof, of whom they tes- tify ; that thereby he may be enabled to read them with understanding, and to receive the comfort of them, and to be made wise, through faith in Christ, unto salvation by them."— P. 15.— 1675. EDWARD BOURN. In a treatise, written in answer to the charges contained in a pamphlet by Dr. Thomas Good, he thus speaks of the Scriptures, viz. — " We own the Scriptures to be what they speak of them- selves, according to Luke's Preface, where he writes of the Gospel, &c. But the Word is God, if John wrote the truth ; which we believe he did, as thou mayst see, John i. 1. and I hope thou wilt not presume to say to the contrary. But we own the Scriptures, that which holy men spake as they were moved by the Holy Ghost, to be the words of God ; and that which was the saints' Rule, we own to be our Rule, as the Scriptures testify thereof; see John xvi. 13. and Tit, ii. 11, l^r—Page 8.— 1675. o 3 26^ ON THE HOLY SCRIPTURES, JAMES JACKSON. From an essay, entitled " the Malice of the Rebellious Husbandmen against the True Heir," &c. the following extract is made, viz. — " We esteem the Scriptures as a true testimony of Christ. We slight not, nor undervalue the Scriptures, neither do we teach others so to do ; for they are of special service unto us in many cases, and serve also for the commending of our principles, lives, and doctrines to the consciences of men ; nevertheless, we prefer Christ before them ; for He was before them, and his Name only is called the Word of God."— P. 6.— 1676. WILLIAM GIBSON, In a work, entitled " The Life of God, which is the Light of men. Exalted," tlius replies to the charge that the Quakers' doctrine of the Grace of God renders the Scrip- tures useless, viz. — " This is a malicious slander, as I have showed before ; for we do dearly own the Scriptures ; we do read and be- lieve them, and have comfort and profit in them, being come to the Holy Spirit of God and Christ, by which the holy men were moved, led, and guided in the giving of them forth, which spirit only gives rightly to understand them ; and we do daily see them in fulfilling, to our great joy and comfort, and our lives, conversation, and doctrines do agree, and are in harmony, with them."— P. 38, On page 87 of the same work, I find the following, viz.— • " We believe the holy men gave forth the Scriptures as they were Divinely moved and inspired ; and that they are profitable and comfortable to those who have them, who are come into the same Spirit by which the holy men were moved or inspired, to give them forth." ON THE HOLY SCRIPTURES. 267 " We do own and believe what the Scriptures do say concerning God, Christ, the Holy Ghost, Christ's birth, his preaching, miracles, sufferings, death, resurrection, and ascension ; the communion or fellowship of the saints in light or spirit ; the forgiveness of the sins of all the penitent; and the resurrection of the body ; and that everlasting life is prepared for those tliat die to sin in this world, and be- come dead to it : such live to God ; and when such die outwardly, or put off the outward tabernacle, they are blessed ; as it is written : Blessed are the dead that die in the Lord ; yea, saith the Spirit, for they rest from their labours, and their works do follow them." — P. 87. " The people called Quakers do prefer and esteem the book called the Bible, or Holy Scriptures, above any out- ward writing or book extant upon the earth ; because of the verity and plenty of deep heavenly sayings uttered by God unto Moses and the prophets, through the several ages of the world, and particularly and eminently through the Heavenly Man Christ Jesus ; who was anointed with the oil of gladness above his fellows, and filled with the Spirit without measure." — P. 95. — 1677. STEPHEN SMITH, In an essay, entitled '' The Life of Christ Exalted," &c. says : " By the way, let it be remembered, that we truly own the Holy Scriptures, and all true and effectual outward teaching, in their place, as proceeding from the Holy Spirit, 2nd. That by the assistance of the same Spirit only, the Scriptures, &c. are truly to be understood, and be made profitable."— ?Forit5, page 297. Again — on page 327 : " The Scriptures we must needs highly own, in that they o 4 268 ON THE HOLY SCRIPTURES. refer us to, and exalt Christ, and his immediate teaching of his Divine Light and Spirit within, as being subservient thereto, where they are received therein.'* ^ ELIZABETH BATHURST, In a work, entitled " Truth's Vindication," makes these remarks : " In the first place, I shall begin with the Holy Scrip- tures, which [it] hath been said by some, the people called Quakers do not own. " Answer, That [this] is a great slander, their many writings and declarations make manifestly appear; in which their testimonies are all consonant and agreeable to the records of Scripture, that I never met with the like amongst any other. And besides this, I am well assured of it, not only from their own witness of themselves, but from the Witness of God in my own breast ; they do believe all things that are written in the law and the prophets ; so that those who do so clamorously charge them, cannot prove the things whereof they so much accuse them." — P. 1, 2. After reciting another accusation falsely alleged against the Society of Friends, she replies : " They do believe the Scriptures, so far as Scripture itself requires faith in itself; that is, that they are able to make wise unto salvation through faith which is in Christ Jesus; being given by inspiration of God, according to that of the apostle, 2 Tim. iii. 15, 16. And they do also believe that this same Jesus here spoken of, who is said to be the Messenger of the Covenant, MaL iii. 1. the same and not another, did inspire His prophets and apostles in writing the Scriptures. But still, He is the Word as well as the Wisdom of the Father ; and I ask, where do the Scriptures themselves declare any other ?"— P. 2, 3.-— 1679. ON THE HOLY SCRIPTURES. WILLIAM CHANDLER, ALEXANDER PYOTT, JOSEPH HODGES, AND OTHERS. In the year 1694, these Friends wrote and published '' A Brief Apology in behalf of the people, in derision, called Quakers, for the Information of our sober and well inclined neighbours," &c. From this treatise the following extracts on the subject of the Holy Scriptures are taken, viz. — " We therefore desire our well disposed neighbours, candidly to weigh what we have to allege against the clamours of those, who, to be sure, will not set us out to our best advantage ; and to receive an account from our- selves, what we are, and what we believe and hold for Christian truths ; who certainly must needs know better our own belief, than those who perhaps never examined it to any other end than to find fault, if ever they did it ; and also that you will not think it strange, that we express not our belief in some particulars, in the affected terms of other professors of Christianity, but think it more rea- sonable and safe, to content ourselves with that dress of language, in which the Holy Ghost thought fit to hand them to us in the Holy Scriptures ; those most excellent and Divine writings, which, above all others in the world, challenge our reverence and most diligent reading ; those oracles of God, and rich Christian treasury of Divine saving truths, which were written for our learning, that we through patience and comfort of them may have hope ; and are profitable for doctrine, reproof, correction, and instruction in righteousness, to the perfecting and thoroughly furnish- ing of the man of God to every good work, making him wise unto salvation, through faith which is in Christ Jesus ; containing all Christian doctrines necessary to be believed for salvation ; and [which] are a sufficient external standard and touchstone, to try the doctrines of men ; and we say with o 5 S70 ON THE HOLY SCRIPTURES. the apostle, whosoever shall publish and propagate any other gospel and faith, than is therein testified of to us by those inspired penmen, who were the first promulgators thereof, though he were an angel, let him be accursed : all which and whatsoever is therein contained, we as firmly believe as any of you do ; and, as 'tis the duty of every sincere Christian, we are heartily thankful to God for them, who. through his good Providence, hath pre- served them to our time, to our great benefit and comfort." -P. 5. JOHN TOMKINS, In the preface to his " Harmony of the Old and New Testament," speaks thus of his esteem and value of the Sacred Writings, viz. — " Having taken great delight in reading the Holy Scrip- tures, and meditating upon those Divine matters contained therein, and thereby reaped great benefit, comfort, and hope, as ray mind was exercised in that Gift of Grace, and Holy Spirit of God, a manifestation whereof He hath given to every man to profit withal ; which searcheth all things, and is the key that unlocks those mysteries which the Holy Ghost hath conveyed down to us for our edifica- tion, my soul, many times, hath bowed in reverence and thankfulness unto God, for that He, by his Divine Provi- dence, hath so signally preserved those writings through the many revolutions that have happened in the world, as so many testimonies of his great power and noble acts, which He hath already wrought, and which He will further bring to pass by his Almighty Arm in the several ages, to and for his Church and people." — 1694. ON THE HOLY SCRIPTURES. BENJAMIN COOLE. 271 From a work written by this Friend, vindicating the Society from the aspersions of an opponent, the following extracts on the subject of their belief in, and esteem for, the Holy Scriptures, are selected, viz. — " Tlie first [calumny] is, our not only despising, but formally rejecting the Scriptures. In answer to which I must tell him, 'tis like the rest, absolutely false ; for we neither now think, not ever thought them other than admir- able writings, given by the Inspiration of the Holy Ghost ; and look upon it as a great and wonderful providence of God, that it was his Divine pleasure to have them pre- served to this day, for the comfort and instruction of his true worshipers, and to bear witness to the truth of what we profess, to the glory and honour of his immortal Name."— P. 44. " Now, aUbough we do not commonly call the Scrip- tures, the Word of God, because we distinguish between them and Jesus Christ, who is called in Scripture, the Word of God ; yet it is not in the least to derogate from the honour and dignity that is due thereto ; but because it is an attribute peculiar to Jesus Christ, the Word : although as they declare the mind of God with respect to us, and are his commands to us, they may in that respect be called the word or command of God ; and so the Quakers own and esteem them, and rejoice in them, since they afford such a comfortable history of the dealings of the Lord with his people through many generations, and of the coming of his Son, our Lord Jesus Christ ; his birth, works, doctrine, miracles, sufferings, death, resurrection, ascension, glorification, and present mediation ; and of his coming at the end of the world to judge both quick and dead ; of the resurrection of the just and unjust; with many more precious and comfortable doctrines ; all which are contained in the Holy Scriptures, and written for our o 6 272 ON THE HOLY SCRIPTURES. learning, that by faith in Christj the man of God, through them, may be thoroughly furnished to every good word and work."— P. 53.— 1696. JOSEPH WYETH. The following extracts from the "Switch for the Snake," written by Josepli Wyeth, and published in 1699, will exhibit the views of the Society of Friends, on the subject of the Scriptures, viz. — " We have always testified according to 2 Tim» iii. 16 : All Scripture is given by inspiration of God, and is profit- able for doctrine, for reproof, for correction, for instruction in righteousness. And the reason of this is, because, according to 2 Pe^. i. 21. the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost ; and therefore it is, that we have constantly directed men to the Holy Spirit, for the true understanding of them, by the movings where- of they were at first Avritten. For as they do contain a true declaration of the things of God, so they are not to be truly understood, but by the Spirit of God. How much the contrary of this can be proved by this Snake, I shall now examine. " Snake, paf^e 85. — ' The Quakers' notion of the Light within, as before explained, must necessarily cut ofi* our dependence upon the Holy Scriptures, as a rule either of faith or manners.' " Answer. The Light within, Christ in us, as before I have explained, as it is not contrary to the Scriptures, so it does not cut them off from being useful, as before declared, viz. for doctrine, reproof, correction, &c. For though the Holy Spirit is as infallible now as ever, and it is the same Holy Spirit, manifested in the hearts of men at this day, by which the holy men did write the Scriptures, on THE HOLY SCRIPTURES. 273 yet the manifestations thereof to thera, being in greater degree, we justly give ihem the priority : this, with respect to the writings of any faithful servant of Christ at this day. But with respect to the Holy Spirit, that being, as I have just now said, as infallible now as ever ; it must of neces- sity also follow, that whosoever, through obedience, follows the guidance of it, must have as sure, because the same, Rule as the prophets and apostles had. And this is no more contradictory, than the parable of the talents, Matt. XXV. in which our Saviour shows the different proportions of trust of the same treasure; and the one talent, had it been employed in the same way which the five were, it would as certainly have gained profit. Thus they who, through obedience, improve their talent, and are, in the apostle's phrase, 2 Cor. vi. 1. workers together with Christ, they shall witness a growth in his grace ; and who do so grow, have the same sure Rule of the Holy Spirit, to read and understand the Scriptures by ; even the same sure Rule which the prophets and apostles had, when they writ thera. Hence it is, that he that hath, and obeys the least measure of this sure Rule, the Holy Spirit in himself, will easily and readily acknowledge and consent, to the further degrees of the revealed will of the Holy Spirit, recorded in the Scriptures of Truth."— P. 150, 151. " It is false that we have ever pretended that the par- ticular manifestation of the Light of Christ in any of us, did overrule the Scriptures or ordinances. There cannot be contradiction in the Spirit of God ; by the movings whereof it was that the Scriptures were given forth, 2 Pet, i. 21. Nor do the movings of the same Spirit, privately working in particular persons, at this day, overrule or contradict what it did give forth as above." — P. 161. 274 ON THE HOLY SCRIPTURES. ROGER HAYDOCK, Replying to the aspersions of John Cheyney, says : " The people called Quakers do prefer and esteem the book Called the Biblcj or Holy Scriptures, above any out- ward writing or book extant upon the earth ; because of the verity and plenty of deep heavenly sayings uttered by- God unto Moses and the prophets, through the several ages of the world ; and particularly and eminently through the Heavenly Man Christ Jesus, who was anointed with the oil of gladness above his fellows, and filled with the Spirit without measure.''— P. 94.— 1699. JOHN FIELD. From an " Apology for the people called Quakers," &c. written by John Field, and published in 1699, I take the following extracts : " And although in some things they [the Quakers] have seemed to differ from those of other persuasions, yet who can convict them of error in any fundamental doctrine of the Christian religion ; or of their not holding that which is truly essential to salvation, and agreeable to the Holy Scriptures ? Which Holy Records, however they have beeu misrepresented or falsely accused as slighters or con- temners of them, I do declare on their behalf, they have always had, and still have, a high esteem of and true value for them, above all other writings or books : and their fre- quent use of them, and pressing their children and servants to the reading therein, may sufficiently demonstrate to those that know them, the innocency of this abused peo- ple."— P. 7. ON THE HOLY SCRIPTURES. 275 RICHARD ASHBY, JOHN FIDDEMAN, and JOHN CADE. A pamphlet, published by these Friends in the year 1699, entitled " The True Light OvvAed and Vindicated," contains the following observations : *' Blessed be the Name of the Lord, who hath preserved the Holy Scriptures, that we have the testimony thereof, which are so plain concerning these Divine truths ; happy are they that know the Light of God's Holy Spirit, to in- spire and enlighten them ! they can say, that which was written aforetime was written for our learning ; that we, through patience and the comfort of the Scriptures, might have hope. And they are truly profitable for doctrine, reproof, correction, instruction in righteousness ; that the man of God (which none can truly be, but as they are led by the Spirit of God) may be perfect, thoroughly furnished unto every good work." — P. 13. — 1699. THOMAS ELLWOOD. In an " Answer to some Objections of a Moderate Enquirer," T. Ellwood says : " The second objection is, You deny the Scriptures to be any rule for man or woman to walk by, so as to direct them to the saving of their souls. ^^ Answer. In this we are misrepresented. We sincerely own, love, and regard the Holy Scriptures ; believing with the apostle, that they were given by inspiration of God, and are profitable for doctrine, for reproof, for correction, for instruction in righteousness ; that the man of God may be perfect, thoroughly furnished unto all good works, 2 Tim, iii. 16, 17 ; and that they are able to make wise unto sal- vation, through faith that is in Christ Jesus, v. 15. And great benefit and delight we find in them, reading them 276 ON THE HOLY SCRIPTUIIES. in the openings of that Divine Spirit by which they were given forth. We are so far from denying them to be any rule, &c. that we acknowledge them to contain many ex- cellent rules, precepts, doctrines, and instructions, direct- ing man and woman how to walk that they may obtain the salvation of their souls. Yet we do not say, as some have done, that the Scriptures are the only rule, or the chief and principal rule ; because we dare not give the honour and office of the Holy Spirit unto the Scriptures ; for the Scriptures themselves declare, that -it is the office of the Holy Spirit to guide believers into all truth, John xvi. 13. And indeed the true meaning and benefit of the Scriptures themselves is not attained to, in the reading of them, unless the Spirit that gave ihem forth, do open them, and unseal the mysteries contained in them. So that the Holy Spirit is greater than the Scriptures ; and therefore we cannot but give the chief place unto Him. For He is able to manifest Himself unto man, and to lead man into the way of salvation, either with and by the Scriptures, or without them, as He pleases : but the Scriptures cannot do that, without the operation of the Holy Spirit. Justly, therefore, do we affirm the Spirit of God to be the Chief Rule ; and yet acknowledge the Holy Scriptures to be a true rule, and proper instrument in the hand of the Spirit, to direct men an;^l women how tliey ought to walk, to obtain salvation to their souls, as the Spirit of the Lord makes use of the Scriptures to that end." — Pages 3, 4. RICHARD CLARIDGE. In his " Treatise of the Holy Scriptures," he thus states the faith of the Society of Friends respecting them, viz. — " We do sincerely and unfeignedly believe the following propositions : " 1. That the Holy Scriptures of the Old and New Tes- ON THE HOLY SCRIPTURES. S77 tament, were not of any men's private setting forth, but were given by inspiration of God. " 2. That they do contain a clear and sufficient declara- tion of all doctrines, in common to be believed; in order to eternal life and salvation. " 3. That the Holy Scriptures are the best outward rule and standard of doctrine and practice. "4. That whatsoever, either doctrine or practice, though under pretensions to the immediate dictates and teachings of the Spirit, is contrary to the Holy Scriptures, ought to be rejected and disowned, as false and erroneous : For ' whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of faith.' " 5, That the Holy Scriptures contain the sayings or words of God, are Divine writings, which claim the prece- dency of all others ; and we do esteem them as such ourselves, and under this character recommend them to others. " 6. That there ever was, and is, a most sweet concord and harmony between the teachings of the Spirit and the testimony of the Holy Scriptures ; and that there is no inconsistency or contradiction between the one and the other ; notwithstanding that great diversity of men's opinions and sentiments, under the profession of Christi- anity. For we do believe, that if pride, prejudice, and self-interest were laid aside, and men would, in humility of mind, sincerity of heart, and abasement of self, wait upon the Lord for the teachings of his Spirit, they would be taught by Him, the very Trut^ as it is in Jesus, and come to know that blessed and heavenly unity in the things of God ; from which they are now so divided and subdivided, both among themselves and in opposition to one another. " 7. That, though the manifestation of the Spirit is given to every man, both Jew and Gentile, to profit withal ; and the Grace of God, which bringeth salvation, hath appeared 278 ON THE HOLY SCRIPTURES. unto all men, so that all have means sufficient afforded them for their present and eternal >velfare, if they neglect not the means, nor slight the day of God's gracious visita- '^tion ; yet it is a great mercy to us, and all those that make a right use of it, that it hath pleased God to afford unto us the Holy Scriptures, which He hath withheld from many others. And we do believe, that having the advantage of the Holy Scriptures, more is required of us than of those to wh^yn they are not com^aunicated ; for, to whom much is given, from them much is required. *' 8. That as the Holy Scriptures have God alone for their Author, so the Spirit of God alone is their certain and infallible Interpreter. For except the Spirit which He hath promised, and we ought to wait for, expound them to us, we can never spiritually or savingly understand or apply them. The certain knowledge, therefore, and un- derstanding of them, must be waited for, of the same Spirit by which they were dictated and committed to writing." In his " Lux Evangelica Attestata," he speaks very clearly on the subject of Divine revelation, viz. — " It is no consequence of our principle to equalize, much less to prefer, our words or writings to the Holy Scriptures, For, first, we distinguish immediate revelation, and say it is twofold, either in kind or degree. Now though we be- lieve tlie immediate revelation which we have, is from the same Holy Spirit that opened in the prophets and apos- tles, and through them gave forth the Holy Scriptures ; yet we do not say it is the same revelation for [in] degree which they had, but that it is the same for [in] kind. " Second. We do not plead for any new gospel, faith, or doctrine, different from that which Christ and his holy prophets and apostles taught, and is recorded in the Scriptures of Truth ; but for the revelation of that which they taught, and is therein recorded. Wherefore, as the apostle says, there are diversities of gifts, but the same ON THE HOLY SCRIPTURES, 279 Spirit, and there are differences of administrations, but the same Lord : and there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal, 1 Cor\ xii. 3—7. So say we, viz. that there is a measure of the same Spirit in us, which was in the holy prophets and apostles ; so that 'tis not an equality of any writings with theirs, but a measure of the same Spirit of revelation,;which they had, that we contend for." — Defence of the people called Quakers^ S^c, p. 6. Lux Evangelica, p» 85.— 1701. THOMAS UPSHER. In the year 1701, George Keith published a tract, in which he professed to give an account of " an Occasional Conference" between himself and Thomas Upsher ; but greatly misrepresented the facts, to the injury of his oppo- nent. Thomas Upsher replied to him in an essay, from which I extract the following : " In my first, I said it was not needful that the Light within should reveal the incarnation, sufferings, and death of Christ, &c. without the Scriptures, seeing it had pleased the Lord to bless us with the benefit of them. And in my last, I said : As it was not needful, so the Light within did not do it. And pray, what necessity is there that the All- wise God should reveal or declare those things to us anew, without the Scriptures, seeing He has already done it by them ; the truth of which is opened and confirmed to us by the self-same Spirit which gave them forth ? Or does G. K. think it is necessary we should throw away the Holy Scriptures, in expectation of a new revelation of those things to us again by his Holy Spirit, without them V — Page 5. 280 ON THE HOLY SCRIPTURES. BENJAMIN LINDLEY. The following extracts are from a treatise, entitled " Some Arguments concerning the Rule of Faith, the Scriptures, and their Authority, &c.'* viz. — " 1. We own the Scriptures to be given forth by inspiration of the Spirit. Holy men wrote as they were moved by the Holy Ghost. " !2, That they are reverently to be read and believed by all to whom they come. " 3, That they are the best secondary and subordinate rule that is extant in the world. ^' 4. That they area means in the hand of the Spirit, for the conviction and conversion of sinners, and of the edifica- tion and building up of the saints in the most holy faith. " 5. That we are to bless God for them."— P. 3.-1702. DANIEL PHILLIPS, •' In the year 1703, published a work, entitled, " An Occasional Defence of the Principles and Practices of the people called Quakers," with a Preface by William Penn. From the Section appropriated to the subject of the Holy Scriptures, I make the following extracts, viz. — " Our principle of the Light within, duly considered, will never lead any to undervalue the Holy Scriptures, nor the doctrines therein contained ; neither hath it led us, notwithstanding our enemies' false insinuations, to contemn them ; but it hath, as sincerely followed, inclined us to esteem and value them ; to bless Providence that we are favoured with the knowledge of them ; to recommend them to all to be read in their families ; to repeat passages out of them in our gospel ministry ; to desire the Lord to open them to us by his Holy Spirit, that we may square all our ON THE HOLY SCRIPTURES. 281 actions by them ; and to prefer them before all books what- soever."— P. 174, 175. " We have always owned the Scriptures to be a rule, subordinate to the Holy Spirit, both of our faith and prac- tice, and humbly desire that all our actions may be squared accordingly ; and we do believe that they have been, and are a means, to convey to us the history and doctrine of Jesus Christ ; and do allow them to be an outward stand- ard or measure, by which, through the assistance of the Holy Spirit, we may be capacitated to know what to believe and do in order to our salvation." — P. 176, 177. " We are verily persuaded, that it is an indispensable duty for us Christians, to believe all things recorded in the New Testament concerning our Saviour, &c. if they should never he repealed to us in the same xray^ or after the same manner, as the apostles and evangelists had them. Neither have we at any time said, that we will not receive the Christian religion, unless it is revealed to us by immediate Inspiration. We bless Divine Providence for favouring us with the knowledge of the Holy Scriptures ; and do believe all commands of an universal extent, mentioned in these sacred writings, are obligatory on us and all others, who have had an opportunity of the explicit knowledge of these writings afforded them." — P. 183. His opponent admits that the Quakers of his day, in their late writings, gave the Scriptures very proper epithets, and pretended to believe them to be of Divine authority, and given by inspiration ; but unjustly insinuates that the early Friends were of very different sentiments. To this D. Phillips replies : '' We have not only in our late, but also in our former writings, given the Scriptures good words, and made them the standard of our doctrines. If any person will read those very books cited by my opponent to prove us contemners of them, he will find no writings fuller of quotations out of them, than those are. Is it then pro- bable, that what we have admitted to be the test of our 282 ON THE HOLY SCRIPTURES, principles, and hourly cite to prove our tenets, should be despised by us ?"■— P. 200.— 1703. SAMUEL CRISP. From a work, entitled " A Libeller Exposed," &c. I make the following extract, viz. — " It is very unjust in this author, from hence to insinuate as if we looked upon the Scriptures as a useless book. God forbid we should ever entertain such vile and con- temptible thoughts of the Holy Scriptures, as to say they are a useless book ; since it has always been our declared sense, that they are given by inspiration of God, and are profitable for doctrine, for reproof, for correction, for instruction in righteousness ; and are able to make wise unto salvation, through faith, which is in Christ Jesus." — P. 52.— 170i. THOMAS BEAVEN. The following article is from a Declaration of Faith, by this Friend, viz. — " That the Holy Scriptures of the Old and New Testa- ments are of Divine authority, because holy men of God wrote them as they were moved by the Holy Ghost ; wherefore they are profitable for doctrine, for reproof, and instruction in righteousness, to the end [that] the man of God may be thoroughly furnished unto all good works ; able to make wise unto salvation, through faith in Jesus Christ ; and that they are therefore the only External Rule of faith and manners." — P. 146. ON THE HOLY SCRIPTURES. 28S BENJAMIN HOLME. From a treatise entitled " A Serious Call," &c. 1 take the following extract on the subject of the Holy Scriptures, viz. — " Although some have misrepresented us, as though we undervalued or disesteemed the Holy Scriptures of the Old and New Testament, yet we do bless the Lord, and have great cause so to do, that the excellent counsel therein contained, which proceeded from the Spirit of God, is preserved upon record to this day ; and it is a great favour, that we live under a government, where we have the liberty to read them ; this being a privilege that many called Christians are deprived of, in some other countries ; and 1 wish that all would be frequent in reading them. The apostle Paul commended Timothy, in that from a child he had known the Holy Scriptures ; which, saith he, are able to make thee wise unto salvation, through faith, which is in Christ Jesus. All Scripture given by inspiration of God, is profitable for doctrine, for reproof, for correction, for instruction in righteousness ; that the man of God may be perfect, thoroughly furnished unto all good works. ''- Search the Scriptures, saith Christ, for in them ye think ye have eternal life ; and they are ihey which testify of Me ; and ye will not come to Me that ye might have life. They are greatly to be valued, in that they testify of Christ ; in whom there is power to give men victory over their corruptions and passions, and enable them to do the will of God. We read, that Christ came unto his own, and his own received Him not ; but as many as received Him, to them gave He power to become the sons of God. They that receive Christ by his Spirit into their hearts, they receive power ; for Christ's Spirit is a Christian's strength. I can do all things, saith the apostle, through Christ, which strengthens me. We read, that no prophecy of the Scrip- ON THE HOLY SCRIPTURES. tures is of any private interpretation ; for tbe prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost. '' Now we saj', the most true interpreter of the Holy Scripture, is the Holy Ghost, or Spirit, from which they did proceed. We read, that the natural man receives not the things of the Spirit of God, neither can He know them, saith the text ; and there is a strong reason laid down for it, because they are spiritually discerned ; they are beyond his reach and comprehension ; for what man knoweth the things of a man, save the spirit of a man which is in him ? even so the things of God knoweth no man, but the Spirit of God. This is the key which opens the mysteries of the kingdom of God to men. I take this to be the great reason why there are such great mistakes about religion, and why many put such gross constructions upon many parts of the Holy Scriptures, as they do ; because they do not come to that Divine Spirit, which gives a right and true understanding : as Elihu said, there is a Spirit in man, and the Inspiration of the Almighty giveth them understanding. Till men come to the Holy Spirit of God in themselves, they can neither know God, nor the things of God ; for we read, that no man knoweth the Father, save the Son, and he to whomsoever the Son will reveal Him. Now if revelation was ceased, as some do imagine it is, what a sad condition would mankind be in ? For we read, the world by wisdom knows not God ; there is no knowledge of God but by the revelation of his Son ; and it is as men come to have an inward knowledge of God, that they come to have a right understanding of the Holy Scriptures, which proceeded from the good Spirit of God ; wherefore we highly value them. Though it is to be feared, some called Christians do disbelieve many of the great truths therein contained ; for I believe that a man, through often rebelling against the Holy Spirit of God in himself, may arrive at such a degree of wickedness, that he may reject the Scriptures, and count them but fables ; ON THE HOLY SCRIPTURES. 285 and may be so far from owning of any thing of God in man, as to deny the Lord that bought him ; and according to Psalm xiv. 1. he may say in his heart, There is no God. It is the work of the enemy of all rigliteousness, to per- suade men that there is no God — and that the Scriptures are but a fiction — and tliat men are not accountable for their words or actions — and that there are no future rewards and punishments ; that they might walk at large, and take their full swing in wickedness. It is greatly to be desired, if there be any such now living, whose day of mercy is not wholly over, that have arrived to such a degree of hard- ness and wickedness as this is, that they may be brought to a sense of their iniquity and error, and be so truly hum- bled in soul because thereof, that, if possible, they might find mercy at the Lord's hand. The better Christian that any man is, the more true and real value he has for the Holy Scriptures."— ^orA:^, p. 106, 107. SAMUEL FULLER, In his " Serious Reply" to some abusive queries pro- posed to the Society of Friends, written in 1728, says : " We believe the holy doctrines of the Old and New Testament, to be given by Divine Inspiration, and therefore of Divine authority, and preferable to all other writings extant ; though we cannot think it any aflfront or under- valuing of those heavenly records, that rare gift, to prefer the Mouth and Giver whence they came, and which alone can certainly expound, bless, and make them profitable to those great and good ends, which the Almighty, in his mercy and favour to the Christian Church, above others, has been graciously pleased to vouchsafe and appoint these Sacred Oracles. ^' Forasmuch as the penmen of the Holy Scriptures, particularly of the New Tcbtament, were entrusted to p 286 ON THE HOLY SCRIPTURES. transmit to posterity, the transactions with relation to tbe birth, miracles, suflferings, resurrection, and ascension of our Blessed Lord, with the precepts, exhortations, and gracious sayings, that proceeded from his mouth whilst here on earth ; as also those excellent and evangelical truths, revealed to them by the Light of the glorious Gospel, which they were commissioned to preach to the nations ; in these respects, and as being prime ministers in God's house, and persons qualified by a much greater measure of the same Divine Spirit, to be the first witnesses and dis- pensers of that glorious dispensation; their writings chal- lenge, and justly ought to have, the first and chief place, as a Rule of faith and practice, next [to] the Holy Spirit by which they were inspired ; and which, leads us into a high esteem of those excellent writings, as being so valu- able an effect of so ijreat a cause. " We also believe the Holy Scriptures contain a clear testimony to all the essentials of the Christian faith ; that they are the only fit outward judge of controversy among Christians ; that whatever doctrine is contrary unto their testimony, may therefore be justly rejected as false ; and that whatsoever any do, pretending to the Spirit, which is contrary to the Scriptures, ought to be accounted a delu- sion of the devil ; for 'tis impossible that the Spirit of God, which we believe all Christians should be led by, should contradict itself, or any of its former revelations in the Holy Scriptures : hence we are so far from equalling, much less preferring, our suppositions, speeches, pretences, writings, acts, or facts, to the Sacred Writings, that we submit all to them, as the only fit outward judge of controversy." — P. 27. ON THE HOLY SCRIPTURES. 287 DECLARATION OF FAITH. In a DeclaratioQ of the Faith of the Society of Friends, noticed in a former section, issued in 1689, and presented to the committee of Parliament, I find the following query and reply, viz. — Query, " Do you believe and own the Holy Scriptures, contained in the books of the Old and New Testament, to be given by Divine Inspiration, and to contain all matters of doctrine and testimony, necessary to be believed and practised, in order to salvation and peace with God ? '^ Ans. Yes, we do ; and by the assistance of the Grace and good Spirit of God, which gives the true understand- ing of the mind of God, and meaning of Holy Scripture, we always desire to live in the faith, knowledge, and prac- tice of them, in all things appertaining to life and godli- ness. Holy Scripture being given by Divine Inspiration, is profitable for doctrine, correction, and instruction, that the man of God may be perfect, thoroughly furnished unto every good work ; — able to make the man of God wise unto salvation, through faith in Christ Jesus." The Confession drawn up by George Whitehead, and presented by him and John Vaughton to one of the mem- bers of Parliament, and brought before the committee of the House, contains these words : "And I do acknowledge the Holy Scriptures of the Old and New Testament, to be given by Divine Inspiration." The Declaration being under consideration in the House, George Whitehead, John Vaughton, William Mead, and John Osgood, with others, were called in, that they might have the confession from themselves. Of this opportunity, G. W. says : *' So that I had then occasion to answer the committee very clearly, and to their satisfaction ; both as to our really owning the Deity, and the Holy Scriptures of the Old and New Testament, as given forth by Divine In- spiration. The last being most in question, we gave them p 2 288 ON THE HOLY SCRIPTURES. such plain and clear satisfaction, both as to the holy doc- trine contained in the Scriptures of the Old and New Tes- tament, and to the historical parts thereof, as being pre- served by Divine Providence to us ; that I clearly perceived our confession and testimony had such influence and effect upon the spirit of the Parliament, that it made for the furtherance of the said bill, in order to bring it into an act."— Worh, p. 635, 636,— 1 689. The Confession of Faith, signed by thirty-two Friends, and laid before Parliament in 1693, contains the following, viz. — « 3. That the Holy Scriptures of the Old and New Testament are of Divine authority, as being given by inspiration of God. " And we know of no other doctrine or principles preached, maintained, or ever received among or by us, since we were a people, contrary to these aforesaid." See also the Declaration of Faith, issued in 1693, and signed by G. Whitehead and others,^. 209 of this work. From these testimonies, it is obvious that the Society of Friends have always believed and confessed the Inspi- ration and Divine authority of the Holy Scriptures of the Old and New Testament ; and the following extracts from the epistles issued by the Yearly Meeting, will show its earnest concern, that all its members should be diligent in the perusal of them; and, more particularly, that the youth should be carefully instructed in the knowledge and sincere belief, of those precious and saving truths which they contain. YEARLY MEETING. 1706. — " And forasmuch as, next to our own souls, our children and offspring are the most immediate objects of our care and concern, it is tenderly recommended to all ON THE HOLY SCRIPTURES. 289 that are or may be parents or guardians of children, that they be diligently exercised in this care and concern, for the education of those committed to their charge ; that, in their tender years, they may be brought to a sense of God, his wisdom, power, and omnipresence, so as to beget an awe and fear of Him in their hearts, which is the beginning of wisdom : and as they grow up in capacity, to acquaint them with, and bring them up in, the frequent reading of the Scriptures of Truth ; and also to instruct them in the great love of God, through Jesus Christ, and the work of salvation by Him, and of sanctification through his blessed Spirit : and also to keep them out of the vain and foolish fashions and ways of the world, and in plain- ness of language, habit, and behaviour; that being thus instructed in the way of the Lord when they are young, they may not forget it Vhen old ; or, however, that all concerned may be clear in the sight of God, that they have not been wanting in their duties to them.'* 1709. — " We recommend it as an incumbent duty on Friends, to cause them [their children] to be frequent in reading the Holy Scriptures, and in observing to them the examples of such children as, in Scripture, are recorded to Lave early learned the fear of the Lord, and hearkened to his counsel ; instructing them in the fear and dread of the Lord ; planting impressions upon their spirits, of reverence towards God, from whom they have their daily support ; showing them they ought not to oflfend Him, but love, serve, and know Him in whose hands all blessings are." 1720. — " It is also seriously advised, that no Friends suffer romances, play books, or other vain and idle pam- phlet's in their houses or families, which tend to corrupt the minds of youth ; but instead thereof, that they excite them to the reading of the Holy Scriptures and religious books. '' Let the Holy Scriptures be early taught our youth, and p 3 290 ON THE HOLY scriptuhes. diligently searched, and seriously read by Friends, with due regard to the Holy Spirit from whence they came, and by which they are truly opened ; for they contain excellent doctrine, rules, and precepts. Divine and moral." 1728. — "And, dear Friends ! inasmuch as the Holy Scrip- tures are the external means of conveying and preserving to us, an account of the things most surely to be believed, concerning the coming of our Lord Jesus Christ in the flesh, and the fulfilling of the prophecies relating thereto; we therefore recommend to all Friends, especially elders in the Church, and masters of families, that they would, both by example and advice, impress on the minds of the younger a reverent esteem of those Sacred Writings, and advise them to a frequent reading and meditating therein. And that ministers, as well as elders and others, in all the'r preaching, writing, and conversing about the things of God, do keep to the form of sound words, or Scripture terms ; and that none pretend to be wise above what is there written, and in such pretended wisdom, go about to explain the things of God, in the words which man's wis- dom teaches ; but, on the contrary, that you would, at pro- per times and seasons, when you find your minds rightly disposed thereunto, give the youth to understand, that the same good experience of the work of sanctification, through the operations of the Spirit of God, which the Holy Scrip- tures plentifully bear testimony unto, is to be witnessed by believers in all generations, as well as by those in the first ages of Christianity ; in which case some account of your own experience will be holpful to them. And this we re- commend as the most effectual means for begetting and establishing in their minds, a firm belief of the Christian doctrine in general, as well as the necessity of the aid and help of the operations of the Holy Spirit of God, in the hearts of men in particular, contained in that most excellent book, the Bible ; and for preserving them from being defiled with the many pernicious notions and principles contrary ON THE HOLY SCRIPTURES. 291 to such sound doctrine, which are, at this time, industriously dispersed in the nation, to the reproach of the Christian profession in general." 1729.— After exhorting Friends to prevent their children from reading plays and romances, they add : " And also to be very careful, to prevent their children and servants from reading such vile and corrupt books, (some of which have been published of late,) as manifestly tend to oppose and reject the Divine authority of the Holy Scriptures, and to introduce deism, atheism, and all man- ner of infidelity and corruption, both in principle and practice." 1730. — " We likewise are engaged to refer to former advice from this Meeting, relating to a godly care and concern for the good education of our youth ; in order to their preservation from evil conversation, and the corrup- tions which do too much abound ; agreeable to that ancient and apostolic doctrine, that *evil communications corrupt good manners.' With this view we did last year, and do now again, earnestly recommend and beseech all Friends, to admonish and exhort the youth under their care, not to read, but refrain [from,] all such books as tend to make void the Divine authority of the Holy Scriptures, and to promote profaneness and infidelity in the earth. This, if pressed earnestly in the love of Truth, and in the meekness of wisdom, we would hope may often prove effectual. But if after all these endeavours they shall not be reclaimed, then will a close reprehension and rebuke be necessary ; that our Society may be acquitted from the imputation of blame, which otherwise may be laid upon it." 1731. — " And in order to render these Advices more effectual, we farther tenderly recommend to all heads of families, that they do frequently call their children and servants together, and, in a solemn, religious way, cause p 4 sm ON THE HOLY SCRII*TURES. them to read the Holy Scriptures ; and in so doing, that they humbly wait upon God with their families, for in- struction and counsel to them, respecting Christian faith and practice, according to the former Advices of this Meeting, particularly that in the year 1706 ; to which, in an especial manner, we refer on this occasion." 1733. — " And, dear Friends ! we must remind you to take all convenient opportunities, to put your children upon reading and meditating in the Holy Scriptures ; which, having proceeded from the dictates of the Holy Spirit, do afford the most comfortable and salutary instructions of all writings whatever, as we have heretofore often advised, and particularly in our epistles of the two last years ; in "which the Advices on this head being large and compre- hensive, we refer thereto." 1734. — " As there has been heretofore, so there yet remains upon this Meeting, a peculiar regard to, and weighty concern for, the offspring of Friends ; that the rising generation might be trained up in the principles and practices of the Christian religion. In order whereunto, as formerly, so now again, we recommend an humble waiting upon the Lord for tlie manifestation of his power and Spirit, and a diligent reading of the Holy Scriptures in your families ; and that masters of families, parents, and guardians of children, at proper and convenient opportu- nities, would stir up those under their care to diligence herein ; showing them that those Sacred Writings do con- tain the doctrines and principles of our profession ; and explaining to them, as the Lord by his Spirit shall enable, the grounds and causes inducing Friends to distinguish themselves, by not conforming to the vain fashions and corrupt customs of the world ; and that one great end of Christ's coming was, to form to Himself a people, who, by their lives and conversations, should be patterns of that simplicity, holiness, and charity, which our great Lord ON THE HOLY SCRIPTURES. 293 Himself, in the most perfect manner, exhibited; leaving us an example that we should follow his steps." 1735. — " And we think it will contribute very much to your success in these endeavours, if you put them frequently, in a solemn manner, upon reading the Holy Scriptures ; especially such parts of them as relate to the great doc- trines and precepts of the Christian religion ; and then wait upon God with them, that you may become instruments to open their understandings ; and, in the sense of his power and wisdom, press them closely to the practice of what they read." 1737. — " Finally, brethren, we recommend you to the direction and guidance of the unerring Spirit of Truth within, and the excellent precepts and instructions of the Holy Scriptures without; which if you shall diligently take heed unto, you will not fail of being perfectly instructed in the great duties of worship towards God, the Father and Author of all our mercies ; of fidelity and gratitude to the government, which his merciful providence has set over us ; of love and peace among yourselves ; and of justice and benevolence towards all men." 1740. — " And, dear Friends ! as much as in you lies, encourage a frequent and diligent reading of the Holy Scriptures in your families. In them are contained the promises of eternal life and salvation. For as a steady trust and belief in the promises of God, and a frequent meditation in the law of the Lord, was the preservation of a remnant in old time, so it is even to this day. And as a distrust and disbelief of the promises of God, and a neglect of his holy law, was the occasion of the complaints made against the Jews, the posterity of Abraham ; even so we have reason to fear that the apparent declension, in our time, of true piety aud godly zeal, in many places, is too p 5 m ON THE HOLY SCRIPTURES. much owing to a disregard of the doctrines of the Holy Scriptures, and the promises of the Holy Spirit, in them recorded." 174^. — " We think it especially necessary at this time, to remind you of the former Advices of this Meeting, respecting a frequent and diligent reading of the Holy Scriptures. The doctrines contained in these Inspired Writings, duly attended to, and firmly impressed upon the minds of our young people, may be a means of preserving them from the danger and infection of such corrupt and irreligious principles, as, having a tendency to the exalta- tion of self and human abilities, would lesson their depen- dence on the Power and Spirit of God, their only security and preservation." J748. — ''And, dear Friends! our advice and exhortation is, that all masters of families, parents, guardians, and tutors of children, would frequently put in practice the calling together of their children and household, to wait upon the Lord in their families ; that, receiving wisdom and counsel from Him, they may be enabled seasonably to exhort and encourage them to walk in the ^vay of the Lord ; to exercise themselves in reading the Holy Scrip- tures, and in observing the duties and precepts of holy living, therein recommended ; admonishing them to keep to that plainness and simplicity in apparel, speech, and behaviour, wliich the Spirit of Truth led our forefathers into, and which becomes the humble, self-denying followers of the holy Jesus." 1731.—" O ! that our youth might be prevailed upon to humble themselves ; endeavouripg, through Divine assist* ance, to form their minds a(*cording to the plain and simple truths of the Gospel, contained in the Holy Scrip- tures; which we recommend, as a proper means of preserving ON THE HOLY SCRIPTURES. 295 them from the contagion of profane and irreligious books and writings, tending to alienate and divert men from the love of virtue, and the practice of true Christian morality." 1752. — " And, dear Friends ! as to your conversation among men, that ye may be blameless and harmless, the sons of God, without rebuke, we recommend you to the Light of Christ in your own hearts, and to the precepts of his Holy Spirit, delivered through the inspired penmen of the Holy Scriptures. As you shall yield obedience to those Divine and heavenly dictates, you will be made wise unto salvation, and perfectly instructed to discharge the duties of your several stations." 1762.—" And ye parents, guardians, and heads of fami- lies, consider, we beseech you, how much depends upon your promoting this holy engagement among the youth ; and labour to discharge your duty as in the sight of God : watch over them in love, and train them up early in the way wherein they should go, by information and example ; seeking daily for a renewal of wisdom and strength, to walk before them in holiness and godly fear. Let it be your care to instruct them early in the Holy Scriptures, and teach them to delight therein ; that, being seasoned with the sacred truths in them recorded, they may be preserved from the corrupting influence of such books as tend to leaven the mind into vanity, profaneness, and infi- delity ; and also kept in innocency of life, sobriety of manners, plainness of habit, and soundness of speech, that cannot be condemned." 1763 " Another point of duty, we find in our minds to press upon all at this time is, that you be frequently con- versant with the Holy Scriptures, by the good providence of God preserved down to our time, which contain the most excellent declarations of his love to men ; our duty to Him, and to one another ; and most certainly, through p 6 296 ON THE HOLY SCRIPTURES. faith in Christ Jesus, tend to our instruction in righteous- ness. As your minds come into an humble and teachable frame, secretly breathing after Divine information and guidance, jou will often experience the Comforter, the Spirit of Truth, to open the doctrines of Christ, and of his primitive servants unto you<" 1767. — "As next to our own souls, our offspring are the most immediate objects of our care and concern, it is earnestly recommended to all parents and guardians of children, that the most early opportunities may be taken, in their tender jears, to impress upon them a sense of the Divine Being ; his wisdom, power, and omnipresence, so as to beget a reverent awe and fear of Him in their hearts. And as their capacities enlarge, to acquaint them with the Holy Scriptures, by frequent and diligent reading therein ; instructing them in the great love of God to mankind through Jesus Clirist; the work of salvation by Him, and sanctification through his blessed Spirit." 1769. — ^^ There having been, for many years past, a great circulation of vain, idle. and irreligious booksand pamphlets, tending to lead the mind away from sober and serious duty, to infect the inexperienced and unwary with notions which promote infidelity and corruption, and to alienate their attention from the Spirit of God, under whose influence and holy keeping alone is safety : we earnestly request that parents, and all others who have youth under their tuition, will keep a constant eye over them, and as much as possible guard them against, and prevent them from, wasting their precious time upon such unprofitable and pernicious reading; that tht-y inure them to the frequent and diligent reading of the l^acred Writings, which, through Divine goodness, are afforded to us for our instruction in righteousness, and that we, through patience and comfort of the Scriptures, might have hope." ON THE HOLY SCRIPTURES. 297 1789. — " We earnestly recommend to all, the frequent perusal of tlie Holy Scriptures, according to repeated exhortations ; and we at this time also recommend the writings of our faithful predecessors, and the accounts that are published of their experiences, labours, travels, and sufferings in the cause of Ciirist." 1792. — " We conclude with recommending you indivi- dually, to the Grace and good Spirit in your own hearts, (the sure Guide to salvation,) and to the diligent perusal of the Holy Scriptures; particularly of those in which is re- corded an account of the life, doctrines, and sufferings of our blessed Saviour; beseecliingyou reverently and humbly to walk according to that Holy Pattern, and deeply to bear in remembrance, that the disciple is not above his Master, nor the servant above his Lord." I shall conclude the extracts with the following Decla- ration of the ancient faith of the religious Society of Friends, viz. — THE PRIMITIVE TESTIMONY OF THE PEOPLE CALLED QUAKERS, &c. " Dear Friends ! — To have right sentiments of God, the great Author of our being, and of our duly to Him as men and Christians ; and to believe, live, and act accordingly, is without doubt a matter of the greatest consequence to us, respecting our happiness in this life, and that life which is to come. And as we fervently desire that this happiness may be the lot and portion of all mankind, and especially those who with us make profession of the Christian religion, and of that holy principle of Grace and Truth, which, through Jesus Chri>t, is given to mankind for their instruc- tion, help, and preservation in the things of God, and in the 298 ON THE HOLY SCRIPTURES. way of virtue and godliness ; we are at this time concerned, in that love of God which seeks the good of all, to recom- mend a few necessary things to your serious consideration, in order that both Christian knowledge and practice, may be maintained and increased among us, as a peoplcj for the good of ourselves and our posterity after us. " In the first place, then, not to enter into the various opinions of men of nice speculation and curiosity, which have tended rather to perplex people's minds, than to build them up in Christian knowledge, these are evidently right sentiments of God — to believe Him to be a Being of infinite purity and goodness, as well as wisdom and power ; and therefore, in order that mankind may be acceptable to Him, it is necessary that they should be pure also. And as it is evident that all men have, more or less, sinned and fallen short of this state, in order to redeem them from it, and restore them to his favour and acceptance, it is neces- sary both that their past sins should be remitted and forgiven ; and also that they should be washed, sanctified, and purified from their defilements ; without which, men will never be made partakers of remission of sins that are past, and consequently of favour and acceptance with God. " Now as these things are all that mankind wants, so God has provided a means for both these ends, viz. the Lord Jesus Christ; in whose Name, and for whose sake, remission of sins that are past is preached, and reconcilia- tion unto God promised; and for overcoming sin in the lust of it, and purifying and sanctifying the hearts of men : God, through Jesus Christ, ofiers to mankind the help of his good Spirit, as a lively principle of virtue, power, and efficacy, for these good purposes ; so that Christianity is, in all respects, a perfect Institution, completely answering all the ends of religion, which are the glory of God and the happiness of mankind. And therefore, in the entrance of this our friendly advice, we earnestly recommend to you, that you have a reverend regard to the Christian ON THE HOLY SCRIPTURES. 299 doctrine, in every part of it ; and that you be humbly thankful to God, who in his providence has cast your lot in such an age and country, wherein the doctrine of Jesus Christ is publicly and freely preached, and the means of salvation taught through Him. " And inasmuch as the evidence of our holy religion is such, both from the real excellency of it, as well as the external testimonies concerning it, recorded in the Holy Scriptures, which we have the greatest reason to believe ; not only from the credibility of the history, in which there is the completest evidence that can reasonably be required", of any matters of fact at so great distance of time ; but also from the inward testimony of the Holy Spirit, sealing unto our spirits the truth of the Gospel, in that blessed expe- rience of the good fruits and effects of it, which is witnessed by all those who sincerely apply their hearts to believe its doctrines and obey its precepts. We therefore caution you to be very watchful and careful, how you admit any doubts or questionings concerning it, in giving way to some pernicious notions, of late published to the world ; lest the sin of unbelief, in opposition to such clear evidence, should be at last charged upon such, to their utter con- fusion and condemnation. We request you, therefore, that none be willingly ignorant or unbelieving, but that all apply themselves, not only to believe the great saving truths of the Christian religion ; but put in practice its pure and holy precepts, which have the truest tendency of any that were ever published to the world, to the per- fecting human nature, and rendering mankind holy and happy. " Having said thus much of the Christian doctrine and precepts in general, we take the liberty to put you in re- membrance of some particulars of our belief and practice agreeable thereto. " First, We put you in mind of our ancient and constant faith in God the Father, and in Jesus Christ his Eternal Son, the True God; and in the Holy Spirit, one God blessed 300 ON THE HOLY SCRIPTURES. for evermore; and that our Society always did and still do, acknowledge the Holy Scriptures of the Old and New Testament to be given by Divine Inspiration. And we earnestly exhort you steadfastly to maiFilain and keep the same Faith pure and inviolable. And by ail means, we pray you, avoid the corrupt doctrines of deism and infidelity, which tend to irreligion and a vicious ungodly liberty ; a liberty not Jroi7i sin, but to sin and uickedness; a liberty to pull down all religion, and to set up none in the stead thereof, for aught that yet appears to the world, to the shame and scandal of all religion, and even of human "wisdom and nature itself. "Secondly, We put you in mind of our steadfast and constant testimony to the coming of Jesus Christ our Lord in the flesh, above seventeen hundred years ago, according to the Christian account, when He was conceived by the power of the Holy Ghost, and born of the Virgin Mary; and after a life in this world as man, during the space of about three and thirty years, in the three List of which years (which vvas the time of his ministry) He wrought many real, mighty miracles — lived a most exemplary life — and taught a most heavenly doctrine, gave Himself up unto the shameful death of the cr»:)ss, under Pontius Pilate, the Roman governor, then in Jndea — and became a most satisfactory Sacrifice and Propitiation for the sins of the ■whole world ; upon condition that men sincerely repent of their sins, and truly turn to the Lord, by forsaking them, and amending and reforming their lives, and receive Him as their Lord and Master ; submitting themselves to the conduct of his Light and Spirit in their minds and con- sciences : w ho was buried, aud rose again the third day from the dead, by the power of the Father, and appeared oftentimes to his disciples after his resurrection ; and gave them commission to preach the Gospel unto all nations, baptizing them in, or into, the Name, that is, power and virtue, of the Father, Son, and Holy Ghost, as Peter did the first Gentiles which believed, who said, 'as I began to ON THE HOLY SCRIPTURES. SOI Speak, the Holy Ghost fell on them, as on us at the begin- ning; then,* said he, 'remembered I the word of the Lord, how that He said : John indeed baptized with water, but ye shall be baptized with the Holy Ghost.' He ascended into heaven about forty days after his resurrection, and sat down at the right hand of God the Father, making inter- cession for men, and giving gifts to them, yea, to the rebellious also ; that He, by the sanctifying virtue of these gifts, might prepare their liearts for Himself, to dwell among them and in them, by his most Holy Spirit. And from heaven He shall come to judge the living and the dead, in the great and general day of judgment ; when all that are in the graven shall hear His voice and come forth; they that have done good to tlie resurrection of Life Eter- nal, and they that have done evil to the resurrection of damnation. And all these doctrines we profess, according to the plain literal sense of the Holy Scriptures ; which therefore we earnestly exhort you steadfastly to believe, and zealously to maintain, to the very end of your lives ; notwithstanding all the opposition and cunning craftiness of deists and inlidels, who lie in wait to deceive you, men of corrupt minds, and reprobate, or of no judgment, con- cerning the faith. " Thirdly, We put you in mind, that our Friends, from the beginning, have constantly held and maintained, that according to the Holy Scriptures, Christ Jesus our Lord, the Eternal Word and W sdom of God, is the True Light, (called so on account of his Divine excellency-,) who enlighteneth every man that cometh into the world, John i. 9. with a Ligiit or Gift of his own Nature, the Life in Him being the Light of men, John i. 4 ; and therefore superior to, and distinct from, the mere human light ot our natural faculties ; because it is no constituent part of men, as creatures, but purely the Gift of God, superadded to them by Jesus Christ for their information and assistance, in matters of religion, regarding the favour of God and their eternal salvation. 3Q2 ON THE HOLY SCRIPTURES. " And, therefore, believe them not, who tell you, there is no need of the Grace or help of Jesus Christ, to deliver jou from the bondage and corruption of jour depraved and sinful, because fallen, nature ; but that you are self- sufficient, or able of yourselves alone, to save yourselves, without the assistance of Jesus Christ or his Grace ; which doctrine He, of his infinite mercy, preserve us all from, as being inconsistent with, and destructive of, true religion ; and teach both you and us, and all men, to abstract our thoughts frequently, but especially in our solemn meetings, from all worldly things and earthly ideas, to attend devoutly and sincerely on the teaching and guidance of this Hea- venly Principle and Gift of God, through Jesus Christ his beloved Son, our Lord ; to know and witness his blessed work of regeneration, which none can know and witness without Him and liis help ; mortifying our sensual and sin- ful appetites and actions, called in the Sacred Writings,the deeds of the body, that we may live eternally ; and raising in us heavenly desires, and bringing forth in us holy ac- tions ; since without holiness no man shall see the Lord. "And therefore we beseech all those who make profession with us, of the excellency and sufficiency of this Divine Principle and salutary Grace, which, during the time of God's kind visitations to the souls of men, is always near to them ; to help them, by the strength thereof, to keep their hearts and minds in the knowledge and love of God, from wandering from it ; in a stayed state on God, espe- cially in our solemn assemblies ; for this is worshiping Him in spirit and truth, as our Saviour taught, John iv. 23, This is the way to have our hearts washed from wicked- ness, airiness, and wantonness ; and instead thereof, to have Christ formed in us, Gal. iv. 19 ; and to be blessed with those habits of virtue and piety, which are necessary for rendering us Children of God, and qualifying us for lieirs of heaven. " Fourthly, We stir you up by way of remembrance, that on our first becoming a separate people for the service ON THE HOLY SCRIPTURES. 303 of God from other societies, our primitive Friends were very remarkable for their uprightness and honesty, in com- merce and converse ; they were very exact in performing their words and promises, without shuffling and evasive excuses, and insincere dealings, to the credit and reputa- tion of the Society ; mucli less did they, by wheedling and deceitful pretences, involve themselves in a multitude of things and affairs, which they had not understanding and stock of their own to manage ; and contract great debts which they knew they were not able to pay, and thereby impose upon and cheat their honest neighbours, under sanctified pretences of religion and holiness ; which abo- mination, we find ourselves obliged solemnly to protest against." It thus concludes : ** And now, brethren, we commend you to God, and to the Word of his Grace, which is able to build you up, and give you an inheritance among all them which ar^ sanctified, through faith in our Lord Jesus Christ. H " Published at our Men's Meeting, in the city of Bristol, the 3rd of the Uth month, 17^1, and at their appointment signed, on their behalf, by " ALEXANDER ARSCOTT.'* In closing the present Volume, the compiler is desirous of expressing his full conviction, that although a belief in the doctrines of the Christian religion, is obligatory upon all those who are blessed with a knowledge of the Holy Scriptures ; jet the mere assent of the understanding to any form of faith, however sound and scriptural it may be, is not of itself sufficient to entitle us to the dignified character of true Chrisiiaiis. Our Blessed and Holy Redeemer has plainly laid down the unalterable terms of discipleship ; and if we expect to be clothed upon with the righteousness of Christ in this life, or, through adorable mercy, to be made partakers of that exceeding weight of glory which shall be revealed hereafter, when He shall come in the kingdom of his Father, and all the holy angels with Him, we must comply "with the conditions which He requires. These conditions include both faith and obedience : " If any man will come after Me," said the Lord Jesus, " let him den}/ himself^ and take up his cross daily, and follow Me ;" and again : " Ye are my friends, if ye do whatsoever I commaiid you." On another occasion, when the Jews queried of Him : ^^ What shall we do, that we might work the works of God ?" He answered them : '' This is the v\ork of God, that ye believe on Him whom God hath sent;" for " if ye believe not that I am He, ye shall die in your sins." It is therefore necessary, not only that we should have living faith in Him, as the Redeemer and Saviour of a fallen "world, and sincerely believe in his precepts and doctrines, as they are recorded in the Holy Scriptures ; but we must also keep his commandments, and do his will. The heart must be regenerated ; the corrupt nature must be changed ; CONCLUSION. 305 the will must be subdued : in a word, all things must be- come new, and all things of God ; for the declaration of our Lord remains to be in full force : " Verily, I say unto you, except ye be converted and become as little children, ye shall not enter into the kingdom of heaven." It is therefore obvious, that although the doctrines and testimonies which our worthy predecessors faithfully maintained, through a long scene of deep suffering, and which have been transmitted to us, are in perfect accord- ance with the testimony of the Sacred Writings, and absolutely necessary to be believed ; yet something more than the bare assent of the mind to these sacred truths, is requisite, in order to make us real Quakers. Our primitive Friends were amongst the number of those humble followers of the Lamb, " unto whom it is given in the behalf of Christ, not only to believe on his Name, but also to suffer for Him." They patiently endured much persecution and reviling, for His precious Name and cause' sake ; through all which, they gave ample proof of the steadfastness of their faith, and the sincerity of their love and allegiance to Him ; being concerned, above all other considerations, to adorn the doctrines they preached, by a life of righteousness and holy circumspection, in the fear of God. They were an humble, self-denying, serious people; men of tender consciences, fearing God and hating covetous- ness ; scrupulously just and upright in all their dealings ; plain in their dress, in their manners, and in the furniture of their houses ; and ardently engaged (o lay up treasures in heaven, even durable riches and righteousness, rather than to accumulate an abundance of the perisliing things of this uncertain and transitory world. The consistency of their conduct and conversation with their profession, and the purity and simplicity of tlieir example, brought conviction upon the minds of beholders, and made them " as a city set upon a hill, that could not be hid." 306 * CONCLUSION. And in order that the Society of Friends may again arise and shine with its ancient lustre, and hold up the standard of pure righteousness to the nations, there must be a sincere and fervent engagement of mind amongst all its members, to recur to first principles : not only to " hold fast the profession of their faith without wavering ;" but also to show forth a godly life and conversation, with all meekness and holiness ; that thus they may emulate the Christian example of their worthy forefathers, following in their footsteps, even as they followed Christ. The profession which the Society makes is high and holya and the responsibility that rests upon its members is proportionally great. It is only as these are concerned to walk continually in humble obedience to the dictates of the Holy Spirit of our Lord Jesus Christ, bearing his cross and despising the shame, by which the world will be crucified to them and they unto the world, that they can become regenerated, quickened Christians, and fulfil the solemn injunction of our Holy Redeemer : " Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." APPENDIX. Since the printing of the foregoing pages, the following important document has been received by the Compiler from England ; and its immediate connex- ion with the interesting case of Jeffery Bullock, has induced him to insert i^, although somewhat out of place. It shows clearly, the soundness of the faith of our early Friends, in relation to the Divinity and Offices of our Lord Jesus Christ, and their care to testify against every appearance of defection from Christian doctrine, in any of their members. The copy was taken from the records of the meeting, and is certified by two persons resident at Sudbury, the place -where J. Bullock lived. It appears that there were other testimonies issued against him, but copies of them have not yet been received.* * For an account of this case, see pages 126 and 228 of this Volume. APPENDIX. 307 " For the clearing of the precious Truth of God, professed by us, his people called Quakers, from the occasion of stumbling and re- proach given by JefFery Bullock's pernicious doctrine, in affirming that he neither expects justification nor condemnation by that Christ that died, or was put to death, at Jerusalem : These are to certify all Friends and friendly people whom it may concern, that we testify against this doctrine, as stated by him, as both pernicious and anti- christian, and contrary to plain Scriptures, and the constant testimony faithfully borne amongst us from the beginning : for neither do we profess or preach two Christs ; nor yet own justification by any other Christ, or in any other name, but by and in the Name of that one very Christ of God, [of] whom the holy prophets and apostles gave witness in the Scriptures of Truth ; (1 Pet. iii. 18 ;) who was miracu- lously conceived by the Holy Ghost overshadowing the Virgin Mary; and was crucified and put to death in the flesh, (without the gates of Jerusalem,) but quickened by the Spirit; whom God raised from the dead. We must confess with the holy apostles, {Acts xiii. 30,) that even by Him, (to wit, that very Christ,) all that believed are justified from all things, from which they could not be justified by the law of Moses : and that remission of sins, justification, and salvation, as then preached, in the Name of the same Lord Jesus Christ, and by his eternal Power and Spirit of our God •, so the same is constantly believed and witnessed amongst us. And although the best sense that we can suppose or gather, as aimed at by the said J. B. is. That it is not only by the sufferings and death of Christ, nor by a mere literal knowledge of Christ as after the flesh, that men can be either com- pletely justified or saved from sin and death, any more than the apostles or primitive Christians were ; but by his life. Spirit, and power operating in them; and so by a living and spiritual knowledge of Christ as after the Spirit; — which, though the truth of this we cannot but own and justify, yet this cannot excuse the before cited doctrine, as laid down, which denies justification and condemnation by that Christ that died : for that supposeth another Christ for that end ; and so two Christs :* whereas, the very Christ, the Son of God, is but One ; though He hath often and variously manifested Himself from the beginning, as both before He came in the flesh, and, in the fulness of time, in the flesh, viz. that body that was prepared for Him to do the will of his Father in ; and since in Spirit, for the everlasting salvation and comfort of all them who believe in his Name and power ; * " And therefore the said J, B. ought to see his error and recant, and call back his words which have given occasion of stumbling in Sudbury." 308 APPENDIX. which by his Divine Light within, is livingly revealed. And we con- fess that this Son of God, our Saviour, Jesus Christ our Lord, was made of the seed of David according to the flesh, (Rom. i. 3, 4.) and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead : and that that very Christ that came of Israel as concerning the flesh, is over all, God blessed for ever, Rom. ix. 5. So that He is truly and inseparably God and man, according to the Scriptures of Truth. And even that very Christ, who was crucified and slain, hath God lifted up with his right hand, to be a Prince and a Saviour, Acts v. 30, 31. So we confess with the apostles, (1 Cor. viii. 6.) that to us, is but one God, the Father, of whom are all things, and we in Him ; and one Lord Jesus Christ, by whom are all things, and we by Him.* And further, we cannot own any such doctrine or words, (by whomsoever spoken,) as tend to undervalue the sufferings, death, and blood of Christ. For not only a reconciliation was declared and made through His death, (Rom. v. 10. Heh. ii. 17.) but all His sufferings, and His being the one universal Offering and Sacrifice, did contribute to man's redemption, and the salvation of all that truly believe in His Name ; Titus iii. 5, 6. though, without the washing of regeneration, and being born again (John iii. 5. 1 Pet. i. 23.) of the Living Word and Spirit of Life, none do really partake of eternal salvation, or that redemption which is obtained through the blood of Christ, who gave Himself for us that He might redeem us from all iniquity. «' Giles Barnardiston, John Cornwell, William Welch, Samuel Wal- denfield, Joseph Riddledeale, Samuel Cooper, Abraham Coldman, Ezekiel Sheldreck, Thomas Clarke, John Fowler, Philip Steevens." " The above testimony is copied from a book of Minutes, entitled, *A Register of the Proceedings of Friends at the Men's Meetings in Sudbury, Haverhill, Lavenham, and Boxford, and Clare, in Suffolk.' The testimony is without date, but is written on a leaf following a minute dated, ' At the Men's Meeting, which was kept at Haverhill on the 9th day of the 1st month, 1676.* " This copy has been carefully compared with the original, and found correct, by " Wm. d. king, « alfred smith." • Acts xvii. 31 : And God will judge the world in righteousness, by that Man He hath ordained. INDEX. A. ANARCHY of the Ranters, was submitted to and approved by the Morning Meeting in Lon- don, XXV. ANTROBUS, BENJAMIN, testi- mony to the value of Barclay's Apology, xviii. Declaration of Faith, 208, 220, APOLOGY for the Quakers, Bar- clay's, xvii. Testimonies to its authority and excellence, xviii. xit. Brief Apology for the Quakers, by William Chandler and others, xxii. ARSCOTT, ALEXANDER, on the benefits accruing to man- kind, from the coming, propi- tiatory sacrifice, and death of our Lord and Saviour Jesus Christ, 201 to 203. Testimony of the Men's Meeting of Bristol, signed by him, 297. ASHBY, RICHARD, Confession of Faith by him and others, xxiii. 20, 156. Of the Three that bear record in Heaven, 20. On the Divinity of Jesus Christ, 20. 156 to 15S. The Holy Spirit is God, SO. Miraculous conception and birth of Christ, 156. His holy ofiering of Himself for our sins, 156, 157, 158. Is ascended and sits in glory at the right hand of God, ib. He is our Mediator, 156. He is the True Light of the world, 157. On the Holy Scriptures, 275. ATKINSON, AARON, Declara- tion of Faith by him and others, xxiii. 161. Divinity of Christ Jesus owned, ib. His miraculous conception and birth, 161. He is the Propitiation and Sacri- fice for the sins of the whole world, 161. He rose from the dead, ascended into glory, and now sits on the right hand of the Majesty in the heavens, making intercessioa for us, ib. He will judge the world, 161. ATONEMENT, see Propitiatory Sacrifice. B. BANKS, JOHN, Testimony con- - cerning the Faith of the primi- tive Friends in Christ, xxiii. 193 to 196. Miraculous conception of Jesus Christ, 193. Quakers believe in Him for remis- sion of sins and salvation, ib. Divinity and atonement of Christ asserted, 194. BARCLAY, ROBERT, Catechism and Confession of Faith, xvii. Apology for the true Christian Divinity, &c. xvii. Testimonies to its excellence, xviii. xix. Anarchy of the Ranters, submitted to and approved by the Morn- ing Meeting in London, xxv. On the power of the Church to disown such as swerve from its doctrines, xxix. xxx. On the Three that bear record in Heaven, 4, 5. Christ the alone Way to the Fa- ther, 5. Condemns the Socinians, and de- clares that the Quakers are groundlessly coupled with them, 5, 42. Divinity of Christ, asserted in opposition to such as falsely deny the same, 39, 40. Conjunction and Unity of the Eter- nal Son of God, in and with the Man Christ Jesus, asserted, 39. The Word made flesh, &c. 39, 40, Jesus Christ the True God and Eteri-.al Life, 39. Extracts from the Apology.on the Divinity and offices of Christ, 41. Jesus Christ is our Mediator, 42, 45. Q sio INDEX. The srift of the Holy Spirit does not equal us with Jesus Christ, 42. He rejects the errors of ApoUina- rius and Kutyches, 42. The Quakers do not lessen or derogate from the atonement and sacrifice of Christ. 43, 44. Sincerely believe in itseflScacy, ib. It was necessary that Christ should come and sufiFer for man's -calvation, 43. Ail remission of sins is in and by virtue of Christ's sacrifice, ib. All men partake of the fruit of Adam's fall, ib. It is the duty of every one to be- lieve the outward record of Christ's coming and suflferings, &c. in the flesh, 43, 44. Damnable unbelief not to believe it, 43. Man has no power or natural ability to bring himself out of the fall, 44, 46. No act of ours, however good, can procure remission of sius, 44, 46. On the Holy Scriptures, 239. Thuy are a secondary rule, 240. Quakers deny all pretence to the revelation of new doctrines or gospel, 241. Scriptures are the best outward standard to try doctrines by, 241. They cannot beguile any man, 242. BARNARDISTON, GILES,Testi mony against J. Bullock, 127. Causes of J. Bullock's disown- ment, 127, 228. Quaker's testimony to the Christ that died at Jerusalem, 128. Justification and condemnation are by Him, 123. He died for the sins of the whole world, 128, 129. Christ's Divinity owned, ib. Quakers have always had a reve- rent esteem of the j)recious blood of Christ, shed at Jerusa- lem. 129. BATHURST, ELIZABETH, Re- ply to charges brought against the Quakers, 137. They believe in Christ's Divinity, 1,37, 138, 139. , They also believe in his humanity, 138, 139. They faithfully own the Scrip- tures, 137. They believe in the propitiatory sacrifice of Christ for the sins of the world, 139, 140. He is our Mediator, 139. On the Holy Scriptures, 268. BAYLES, THOMAS, and others, Declaration on behalf of the Society of Friends, 185. Divine inspiration of the Holy Scriptures owned, ib. On the propitiation of Christ Jesus, 186. BAYLY, WILLIAM, Christ Jesus is the alone Sacrifice for sins, 122, 123. Quakers do really own the blood of the Son of Man, both as outwardly shed and inwardly sprinkled, 122, 123. Christ's blood more excellent than the blood of the best man that ever was or shall be, 122. Christ's righteousness our only justification, 123. Christ's Divinity owned, ib. His miraculous conception, ib. Denies that the Light of Christ is the blood that cleanseth, 124, Christ's manhood and body glori- ous, ib, BEAVEN, THOMAS, Confession of the Faith of Friends, xxiv. On the Three that bear record in heaven, 21,22. Divinity and humanity of Christ Jesus, 22. His miraculous conception and birth, ib. His atonement for the sins of the world, ib. He is our Intercessor, Mediator, and Advocate, ib. The Holy Ghost proceedeth from the Father and the Son, ib. He is the Lord and giver of light to the souls of men, ib. On the Holy Scriptures, 282. BINGLLY, WILLIAM, Declara- tion of Faith on behalf of the Society, xxii. 23, 209 to 219, Christ Jesus our Light and Life, 23, 210, On the Divinity of Christ, 23, 209 to 214, He is our only Mediator and Ad- vocate with the Father, 23, 210. On the Three that bear record iu heaven, 23. INDEX. 3U BISHOP, GEORGE, on the Divi- nity of Christ, 95, 96. He is at the right hand of God in the heavens, 95. Miraculous conception of Jesus Christ, 95. Christ's sufferings for our sins asserted, 96. Without which there is no re- mission, ib. There is no salvation, justification, or righteousness, but in Christ Jesus, 97. BOURN, EDWARD, on the Three that bear record in heaven, 15. On the offering of Jesus Christ, 125. He is the reconciliation for our sins, 125. We are justified by faith in Him, ib. He is our Advocate with the Father, ib. On the Holy Scriptures, 265. BOWATER, JOHN, Declaration of Faith on behalf of the Society of Friends, by him and others, xxii. 23, 209 to 219. Of the Three that bear record in heaven, 23. On the Divinity of Christ, 23,209. He is our Light and Life, 23, 210. He is our INlediator and Advocate with the Father, ib. BRISTOL MEN'S MEETING, Testimony to the ancient faith of Friends, xxiv, 297. BULLOCK, JEFFERY, disowned for denying Jesus Christ, who died at Jerusalem, to be the Judge and Saviour of the world, and for denying His pro- pitiatory sacrifice, xxviii. 126, 306. Isaac Penington's reply to his denial that redemption and justification are by Christ, &c. 92. Giles Barnardiston's testimony against him, 127. Isaac Penington's reply to J. B,'s objections to Friends' testimony, 127. He inveighs against the ministers and elders, 127. His condemnation of his errors, 229. Testimony of Sudbury Friends against him, 306. BURN YE AT, JOHN, Declaration of the Faith of Friends in Christ Jesus, &c. xxi. 16, 143. Of the Three that bear record in heaven, 16. Belief in the propitiatory offering of Christ, U4. Christ died, rose again, ascended into glory, and is now at the right hand of God, 144. He is also come the second time, by his Holy Spirit in our hearts, ib. BURROUGH, EDWARD, de- clares the Faith of the Society of Friends in the Holy Three that bear record in heaven, 12, 100. Asserts the Divinity of Jesus Christ, 12, 97. A Declaration of the Faith of the Quakers by him, 97. Christ exalted at the right hand of God, ib. Christ is the Judge of the world, 98, He is the Propitiation for our sins, ib. Justification is by faith in Him,99. The Holv Spirit leads all those who follow it, into the belief and practice of all that is incul- cated in Holy Scriptures, 100. On the Holy Scriptures, 258. C. CADE, JOHN, Confession of Faith by him and others, xxiii. 20, 156 to 158. Of the Three that bear record in heaven, 20. Divinity of Christ asserted, 20, 156, 158. The Holy Spirit is God, 20. Miraculous conception and birth of Christ, 136. The holy offering up of Himself for the sins of the whole world, 156,157,158. He is ascended, and sits in glory at the right hand of God, 136. He is our Mediator, 156, and wilt be our Judge, 157, He is the True Light of the world, ib. On the Holy Scriptures, 275. CATER, SAMUEL, Quakers own the same Lord Jesus of whom the Scriptures testify, 131. Q 2 SJ2 INDEX. He was mTaculously conceived and bom of the Virgin Mary, 131. He is the same Jesus Christ of Nazareth, of whom Peter and John bore testimony, ib. They expect salvation by Him, and no other, ib. CHANDLER, WILLIAM, Con- fession of Faith, xxii. 17. Of the Three that bear record in heaven, 17. Divinity of Christ asserted, 17, 145 to 147. Miraculous conception and birth of Christ, 145. His death, resurrection, and as- cension into glory, ib. He is at the right hand of God, our Mediator and Advocate with the Father, ib. He is the Propitiation and Atone- ment for sins, ib. Of His inward and spiritual ap- pearance, 147. On the Holy Scriptures, 269. See also Joseph Hodges and Alexander Pyott. CHEEVERS, SARAH, Declara- tion of Faith, 109. Miraculous conception of Jesus Christ, ib. Divinity of Christ, ib. Resurrection and ascension, ib. He shall come again to judgment, ib, CHRIST JESUS our Mediator and Intel cessor in heaven, xiii. 7. 22, 23, 26. 28. SO. 33. S5, S6. 42. 45, 49. 55, 56, 57. 59. 65. 67, 68, 69. 75. 77, 78. 79. 81. 88. 92. 125. 132. 135. 139, 145, 146. 149. 151, 156. 159. 161. 166. 170. 178. 180. 183. 186, 188. 191. 198. 200, 201. 204, 205. 209, 210. 22.3, 224, 225. 227.271, Our Propitiation and Atonement. See Propitiatory Sacrifice — and Quakers. See also Divinity of Christ. jViiracuious conception of Jesus Christ. See Quakers. He is the True Light which er.Iighteneth every man that cometh into t'se world, xii. xiii. 3,4,5.7. !3. 18 22,23.20.33. .37, 38. 42, 43. 47. 53. 54. 57. 59, 60, Gl, 63, 6i, 68,69,70. 75.81.86.94,95.98. 102, 103, 104, 105, 110. 113. 115. 117, 118, 119, 120. 129. 133, 134. 136. 138, 139. 141. 144. 146. 148. 152, 153. 155. 167. 169, 170. 172. 175, 183. 185. 187, 188. 192, 193. 195. 197. 202. 208.213.225. CLARIDGE, RICHARD, Decla- ration of the behef of our early Friends in Jesus Christ ; his atonement, &c. xxiii. 165 to 167, On the Three that bear record in heaven, 20. Scriptures are the best Declaration of Faith, 21. Divinity of Christ asserted, SO, 165 to 167. Scripture Redemptioa owned, 20. Jesus Christ is the Propitiation for our sins, 165, 166. He ever liveth to make interces- sion for us, ib. He is both God and. Man, 165. INIiraculous conception and birth, 166. Christ Jesus is our Mediator, ib. On the Holy Scriptures, 276 to 279. Full and clear -declaration of the belief of Friends concerning them, 276. COOLE, BENJAMIN, Confession of Faith on behalf of Friends, xxiii. 17. 150, 151. Of the Three that bear record in heaven, 17. Divinity of Christ asserted, 17, 149 to 152. Jesus Christ is the Judge of the world, 17. Of His glorious character and offices, 150. Of His pre-existence, 150, 151. He offered his hfe a Propitiation for our sins, ib. He is ascended into heaven and glory, 151, 152. On the Holy Scriptures, 271. CONFESSIONS OF FAITH re- peatedly issued by Friends, xl. xiv. By Richard Farnsworth, xiv. 14, By George Fox the younger, xv. 13, 104. By John Crooke, xv, 18, 110. I By William Smith, xy, 1 15, INDEX. 313 ISy Isaac Peniogton, xv. xvi. 10. 11,86,91. By William Penn, xvi. 6, 7, 47, 51, 57,61,64. By William Penn and others, xvi. 61. By George Fox, xvi. xvii. 2, 29, 31, 33. By Robert Barclay, xvii. 4, 39. By George Whitehead, xvi. xix. XX. 9, 66, 67, 69, 74, 75, 78, 79. By Charles Marshall, xx. 121,264. By John Burnyeat and John Watson, xxi. 16, 143. By George Whitehead and others to Parliament, xxi. 9, 287. By the Society, and presented to Parliament, xxi. 22, 204, 287. By William Fallowfield and others, xxii. 23, 209. By thirty-two persons, to Parlia- ment, xxii. 220, 288. By William Chandler and others, xxii. 17, 145, 269. By John Tomkins, xxii. 179. By Benjamin Coole,xxiii. 17, 150. By Richard Ashby and others, xxiii. 20, 156, 275. By Thomas Story and others, xxiii. By Daniel Phillips, xxiii. 191,281. By John Banks, xxiii. 193, By Richard Claridge, xxiii. 21, 165, 276. By Thomas Beaven, xxiv. 21, 282. By the Men's Meeting of Bristol, xxiv. 297. By Edward Burrough, 97. 100. By Joseph Wyeth, 19, 162, 272. By Catharine Evans and Sarah Cheevers, 109. By William Bayly, 121, 122. By the Hartford Quakers, 13 1,1 34. By Elizabeth Bathurst, 137, 268. By Clement Lake, 142. By John Field, 152. By Thomas Ell wood, 159. By John Gratton, 170. By Christopher Story, 175. By Robert Haskins, 178. By Thomas Bayles and others, 185. By a Meeting of ministering Friends, held in Philadelphia, 205. ByGeorge W hitehead, John Field and others, 207. Confessions of Faith issued by the early Quakers, are entitled to the character of Society acts, XX7, COTTON, ARTHUR, Declaration on behalf of Friends, 186. The Divine Inspiration of the Holy Scriptures owned ib. On the Propitiation of Christ,186. CRISP, SAMUEL, Quaker's faith in Jesus Christ, who was cruci- fied at Jerusalem, 193. They believe in his Propitiation, ib. They trust to the merit of his death and passion, and to the work of his Spirit in their hearts, for salvation, ib. On the Holy Scriptures, 282. CROOK, JOHN, Confession of Faith by, XV. 18, 110, Reply to the charge that the Qua- kers have receded from their first principles, xxxiii. Belief in the Holy Three, 18. Divinity of Christ, 18, 40, 110. Holy Spirit proceeds from the Father and Son, 18. Christ Jesus died as a Propitiation for our sins, 14, 122, 123. The necessity of man's dying unto sin does not make void the pro- pitiatory sacrifice of Christ, 112, 113, 114. They that receive remission of sins, cannot slight Christ's offer- ing, 112, 113. If Christ had not died for us, we should have perished, 112. On the resurrection, 113, 114. Quakers own no other righteous- ness to be justified by, but the Righteousness of Jesus Christ, 123. Testimony concerning Him, by Theodore Ecclestone, 168. CURWEN, THOMAS, on the Three that bear record in Hea- ven, 15. The Divinity of Christ asserted, ib. D, DEHORN, GEORGE, Declaration of Faith on behalf of Friends, 185. The Divine authority and inspira- tion of the Holy Scriptures owned, ib. On the Divinity and Propitiation of Jesus Christ, 186. DEWSBERY, WILLIAM, Christ is the true Saviour, 95. His miraculous conception owned, ib. q3 314 INDEX. Divinity of Christ asserted, lb. Propitiation of Christ owned, ib. On the Holy Scriptures, 257. The Revelations of Jesus Christ are according to Scripture, ib. DISCIPLINE OF FRIENDS— Rule enjoining that all manu- scripts relative to the Society, be submitted to the Morning JMeeting, or Meeting for Suffer- ings in London, xxvii. Rule requiring that such as are un- sound in doctrine, shall be dealt with and disowned, xxix. 233. Disownment of Jeffery Bullock for unsoundness of doctrine, 126, 227 to 231, 306. Rule requiring Quarterly and Monthly Meetings to see that ministers who travel in Truth's service, are sound in doctrine, &c. 234. Rule of Philadelphia Yearly Meeting, &c. relative to those who are unsound in doctrine, ib. DIVINITY OF JESUS CHRIST believed in by the Society of Friends, xii. xiii. xv. xvi. xvii. xix. XX. xxii. xxiii. xxiv. xxviil. xxxi. 2, 3, 4, 6, 7. 9. 12, 13 to page 235. 250. 254. 260. 267. 271. 289. E. ECCLESTONE, THEODORE, Testimony concerniag John Crook, 168. Christ Jesus owned as the Propi- tiation and Sacrifice for our sins, ib. His glorious Divinity and Offices set forth, 168, 169. He is our Advocate with the Father, 168. EDMUNDSON, WILLIAM, on the Divinity and Offices of our Lord Jesus'Christ, 148. Quakers are Christians, and hold the doctrines of Christ and his apostles, as left on record in Holy Scripture, ib. Christ Jesus is our Advocate, Mediator, and Intercessor, 149. He suffered death for our sakes, ib* ELLWOOD, THOMAS, Notice of the Second Day's Morning Meeting in London, xXvii. Submits his manuscript to its in- spection and judgment, ib. Declaration of Faith on behalf of the Society of Friends, 159. Divinity of Christ Jesus asserted, ib. He is the Propitiation for our sins, ib. He is our Mediator and Advocate, ib. The Judge of quick and dead, ib. Defence of William Penn and the Quakers from George Keith's accusations, 158, 159. Quakers pray to Christ Jesus, 160. On the excellency of the Holy Scriptures, 275. EVANS, CATHARINE, Declara- tion of Faith by her, 109. Miraculous conception of Jesus Christ, ib. His Divinity asserted, ib. He died, rose again, and ascended, ib. He shall come again to judgment, ib. FALL OF MAN— See Quakers. FALLOWFIELD, WILLIAM, Declaration of Faith by him and others, 23, 209 to 218. Jesus Christ is our Mediator and Advocate with the Father, 23. He is the True Light, ib. On the Three that bear record in Heaven, ib. FARNSWORTH, RICHARD, Confession of Faith on behalf of the Society of Friends, xiv. 14, 15. Divinity of Christ asserted, 14. The Holy Scriptures are the words of God, ib. Propitiatory Sacrifice of Christ, 15. On the Holy Scriptures, 257. They are the words of God, 258. FIDDEMAN, JOHN, Declaration of Faith by him and others, xxiii. 156, 157, 158. On the Three that bear record in Heaven, 20. Divinity of Jesus Christ asserted, 20. 156, 157, 158. The Holy Spirit is God, 20. Miraculous conception and birth of Christ, 156. His Propitiation, ascension, and glory in Heaven, 156, 157, 158. He is our Mediator, 156. INDEX. 15 Me is the Light of the world, 157. On the Holy Scriptures, 275. FIELD, JOHN, on the excellence and authority of Barclay's Apo- logy, xviii. Oil the Three that bear record in Heaven, 20. Reply to the charge that the Qua- kers deny the Trinity, 20. Quakers expect salvation by no other Christ than He of whom the prophets prophesied, 153. He is the Propitiation for the sins of the whole world, 153, 154. The Quakers own Him to be both God and Man, 153. His Divinity fully asserted, 153, 154. They preach no other Christ than Him who was crucified under Pontius Pilate, 163, His miraculous birth owned, 154. He is our Mediator, ib. He is the Light of the world, ib. He shall come at the last day to judge the world, ib. The resurrection owned, ib. On the Holy Scriptures, 274. FISHER, SAMUEL, Quakers own justification by Christ Jesus,109. Remission of sins through faith in his Name, 109. Quakers do not deny Christ, nor justification by Him, ib. FOX, GEORGE, Declaration of Faith to the governor of Bar- badoes, xvi. 31. His testimony of what the Qua- kers believe concerning Christ, &c. xvii. Confession of Faith issued from Worcester jail, ib. His belief in the Holy Scripture Three that bear record in Hea- ven, 2, 3, 4. Asserts that Jesus Christ is very God, 234. Declares the Scriptures to be the most authentic and perfect de- claration of Christian faith, 3. Testimony concerning his faith in Christ, by George Whitehead, 28. His faith in Christ as the propiti- ation for our sins, 28 to 39. Declares that he who does not believe in the offering of Christ is condemned already, 29. Epistle written by him and Ellis Hookes, containing a clear tes- timony of the belief of Friends in Christ Jesus and his offering, 29. Testimony against those who deny the Propitiaton of Christ, 31. Jesus Christ the alone Saviour, 32. Testimony to the miraculous con- ception, ib. Quakers own no other Christ and Saviour, but Him that was cru- cified at Jerusalem, 33. Jesus Christ the Mediator, 33, 35, 36. Christ's body and blood are holy, 36. He enjoins it on Friends in Ame- rica to teach the Indians to believe in Christ Jesus as the Propitiation for their sins, 38. Extract from an Epistle of con- solation to his suffering brethren, ib. Christ ascended and at the right hand of God, 32. 35, 36. 39. Reply to several charges brought against him by aSocinian, 50,51. On the Holy Scriptures, 237. They are the words of God, 238. FOX, GEORGE, the Younger, Declaration of the Faith of Friends in the Holy Three, &c. XV. 13. Asserts the Divinity of Jesus Christ, 13. 101 to 104. Remission of sins through the Pro- pitiation of Christ, 102. Christ is ascended and sitteth at the right hand of the Majesty on high, 101,102. Asserts the fall of man, 103. Justification is only in Christ, 104. On the resurrection, ib. Eternal rewards and punishments, 105. FULLER, SAMUEL. The Soci- ety of Friends sincerely believe in the Divine Inspiration of the Holy Scriptures, 200. They cannot deny any thing therein recorded concerning our Lord Jesus Christ, ib. Miraculous conception, 200, 201. His Divinity and Atonement own- ed, ib. He is ascended into heaven where He now sits at the right hand of God, our Mediator and Intercessor, 200, 201, q4 316 INDEX. He is Judge of quick and dead, ib. On the Holy Scriptures, 285. They are the only fit outward judge and test of doctrines, 286. FURLY, JOHN, Declaration of Faith on behalf of the Society of Friends, 185. G. GIBSON, WILLIAM, The doc- trine of the universality and sufficiency of the Grace of God, does not make void the coming and oflfering of Christ, 136. Christ Jesus is the Propitiation for the sins of the world, ib. Quakers never said they were Christ, ib. Divinity and humanity of Christ owned by them, ib. His miraculous conception also, ib. On the excellency of the Holy Scriptures, 266. GILL, ROGER, Declaration of Faith by him and other Friends, xxiii. 160. Miraculous conception and birth of Christ, 161. His Divinity, ib. He is the Propitiation and sacri- fice for the sinsof the world,I61. He rose from the dead, ascended into glory, and now sits on the right hand of the Majesty in the heavens, making interces- sion for us, 161. He will judge the world and re- ward all according to their works, ib. GRATTON, JOHN, Testimony to the Divinity and offices of Jesus Christ, 170 to 174. His miraculous conception and birth, 170. He is our Mediator, Intercessor, and Advocate, 170. On the propitiatory sacrifice of Christ, 170 to 174. On the benefits and advantages accruing to mankind by the coming of Jesus Christ, 173. He is our All in All, 174. H. HARTFORD QUAKERS, Testi- mony for the Man Christ Jesus, 131. Quakers have always believed and owned Him, both according to the Holy Scripture history of Him and in the glorious mys- tery, 131. 134 They believe in the miraculous conception, ib. In his holy life, miracles, cruci- fixion, resurrection, ascension, and glorification in the heavens, 132,134. He is the oflfering and Propitia- tion for sins, 131. He is our Mediator, 132. 135. He will judge the world at the last day, 132. His Divinity asserted, 133 to 135. HASKINS, ROBERT, Declaration of Faith in behalf of Friends, 178. Miraculous birth of Jesus Christ, ib. His holy life, meritorious death, resurrection, and ascension into glory, ib. He is our Advocate, Mediator, and Intercessor, ib. The Quakers have always held these doctrines, 177, 178, Declaration on behalf of Friends, 186. HAYDOCK, ROGER, denies that the whole Christ is in men, 154. Divinity of Jesus Christ asserted, 155. In Him all Fulness dwells, ib. We have all received a measure of his Spirit, ib. On the Holy Scriptures, 274. HODDEN, RICHARD, on the atonement of Christ Jesus, 107. Divinity of Christ asserted, ib. He is the reconciliation, 108. Attributes and offices of Christ, ib. HODGES, JOSEPH, Confession of Faith, xxii. 17. Of the Three that bear record in Heaven, 17. Divinity of Christ asserted, 17. 145 to 147. He is the alone Saviour and Re- deemer, 145. Of his miraculous conception and birth, ib. His death, resurrection, and as- cension into glory, 145. He is now at the right hand of the Father, perfect God, and per- fect Man, our Mediator and Advocate, ib. In Him dwelt the Fulness of the Godhead, 145, 146. INDEX. 317 He offered Himself up a sacrifice of atonement, for the sins of the world, 143, 146. This same Jesus Christ is now come a second time by his Holy Spirit, 146. He is omnipresent, ib, Quakers do not preach the Light of Christ in the soul, to lessen in any wise the value of what He did for us in the flesh, 147. On the Holy Scriptures, 269. HOLME, BENJAMIN, on the atonement and sacrifice of Christ, 19T to 199. Quakers hold it to be absolutely necessary to believe in the death and suiFerin2;s of Christ, 197. Divinity of Christ, 198, 199. On the excellence of the Holy Scriptures, 283. Testimony against those who un- dervalue the Holy Scriptures, 284. The better Christian any man is, the more real esteem he has for these Sacred Writinos, 285. HOOKES, ELLIS, Clerk of the first Yearly Meeting of Friends, 29, Epistle written by him and George Fox. 29, 30. Asserts the Divinity of Jesus Christ, 29. Quakers vindicated from the charge of holding errors, 29, On the propitiatory sacrifice of Christ, 29, 30. Of the Three that bear record in Heaven, 30. The Quakers have a high esteem of Christ's sufferings, death, and blood, &c. 30. HOULDEN, WILLIAM, on the Three that bear record in Hea- ven, 15. Divinity of Christ asserted, ib. Jesus Christ the True God, ib. HOWARD, LUKE, Divinity and humanity of Christ owned, 116, The Three that bear record in Heaven, ib. Quakers beheve all that is written ia Scripture concerning Christ Jesus. 117. Christ Jesus off'ered up his body a sacrifice for the sins of the whole world, ib. His sufferings have a living extent to all that believe, ib. HOWGILL, FRANCIS, Belief of the Quakers in the Holy Three that bear record in Heaven, 12. The Quakers do uot deny a dis- tinction between Father, Son, and Holy Spirit, ib. Miraculous conceplion of Jesus Christ, 101. Divinity of Christ asserted, 12. 100, 101. On the excellence of the Holy Scriptures, 260 to 263. No doctrine to be received which is not declared in the Scriptures, 261. They are able to make wise unto salvation, ib. The translators of them were not without the aid of the Holy Spirit in their work, 262. HUBBERTHORN, RICHARD, on the Holy Scriptures, 256. J. JACKSON JAMES, on the Holy Scriptures, 266. JENNINGS, SAMUEL, Reply to G, Keith, 206. Quakers believe in all that is re- corded in Holy Scripture con- cerning Jesus Christ, 207. Propitiatory sacrifice of Christ owned by them, 207. L. LAKE, CLEMENT, on the Divi- nity and glory of Jesus Christ, 142. He is at the right hand of God in the heavens, ib. The Society of Friends own satis- faction by the blood of Christ according to Scripture, 132.143. He is the alone Saviour and Re- deemer, 143 LAYTHES, THOMAS, owns the Divinity of Jesus Christ, 140. LIGHT OF CHRIST JESUS— the Quakers do not inculcate the doctrine of its manifestation in the soul of man, in opposition to the outward coming of our Blessed Lord, nor to what He did and suffered for us in the flesh, xiii, xvii. xix. xxiii. xxiv. xxix. xxxvi. 7. 14. 22. 27, 28. 30. 33,38,42,43. 50. 54, 59, 318 INDEX. 60. 62. 74. 78, 79. 86. 89. 9 1 . 93. 96.99. 107. 112, 113. 1! 5. 119. 122. 124. 127. 129. 130. 133. 134. 136, 137. 142. 146, 147, 150. 153, 157. 162. !65 167, 168, 170. 173. 175. 177 to 180. 182, 183. 18S to 190. 192, 193. 196, 197. 202. 207 to 209. 212. 215, 226. 230. 233. 253. 281. 284. 289. A belief in the Light within is not the whole creed of the Quakers, nor the sum total of their be- lief, 189, 197. See also Christ Jesus. LINDLEY, BENJAMIN, on the Divinity and Offices of Christ Jesus, 169. On the Holy Scriptures, 280. LIVINGSTON, PATRICK, Testi- mony in favour of Barclay's Apolo£:y, xviii. Declaration of Faith 207. LLOYD, THOMAS, Meetins: of Ministers held at his house, 205. Declaration of Faith by him and others, ib. M. MARSHALL, CHARLES, Decla- ration of Faith on behalf of Friends, xx. 23. Christ Jesus our Light, Life, and Way to the Father, 23, 117, 118. He is our Mediator and Advocate with the Father, 23. On the Divinity of Christ, 23. 117 to 119. On the Three that bear record in Heaven, 24. Glorious titles and offices given to our Lord Jesus Christ in Holy Scripture, 117. 120. On the offering of Christ, 118. The Light of Christ in man is not the whole Christ, 119. Quakers do not undervalue Christ's offering, 118. 121. Declaration of faith, 209 to 218. On the Holy Scriptures, 264. MARTIN, RICHARD, his testi- mony concerning Christ Jesus, 131 to 135. Quakers believe in the miraculous conception, 131. 134. They also believe in the propiti- atory sacrifice of Christ, 132, 133. They own the Divinity of Christ Jesus, 133. 135. They believe in his sufferings and death for sinners, his resurrec- tion, ascension^ and glorification in the heavens, 132 134. MEETING FOR SUFFERINGS in Loudon, to take the charge of inspecting, ordering, and re- gulating the press in the printing of Friends' books, xxvii. MEETING OF MINISTERING Friends in Philadelphia, 205. MEN'S MEETING of Bristol, Tes- timony to the ancient Faith of the Society of Friends, 297. MORNING MEETING in London, Manuscripts of Friends' writings intended for publication, to be submitted to its inspection, xxv. Thomas Ellwood's opinion of the service of the Morning Meeting, xxvii. Rules of discipline in 1672 and 1679, enjoining the necessity of submitting manuscripts to the Morning Meeting and Meeting for Sufferings in London, xxvii. N. NEWTON, FRANCIS, Declara- tion of Faith on behalf of Friends, 185. OLDNER GEORGE, Confession of Faith, 220. OWEN, GRIFFITH, Declaration of Faith on behalif of Friends, 206. OWEN, ROBERT, Confession of Faith, 206. P. PARKE, JAMES, Declaration of Faith on behalf of the Society of Friends, 23. 209 to 219. Jesus Christ is the True Light and Life, 23. He.is our Mediator and Advocate with the Father, ib. On the Divinity of Christ, ib. On the Three that bear record in Heaven, 24. PENINGTON, ISAAC, Declara- tion of the faith of Friends in the Christ that died at Jerusa- lem, and in the^Holy Scriptures, XV. xvi. INDEX. 319 On the Three that bear record in heaven, 10, 11. Quakers have sensible demonstra- tion of the truth of this doctrine, 11. Divinity of Jesus Christ asserted, 11. 85 to 92. Jesus Christ laid down his glory and took upon Him a body of flesh for our sakes, 85. Reply to the charge of denying Christ that died at Jerusalem and the Scriptures, 86, 91. The Propitiation of our Blessed Lord owned, 86—92. Of the appearances of Jesus Christ under the law, 87. Observations on the Priesthood of Christ, 87, 88. Christ Jesus the Mediator, 88. 92 Reply to the charge that the Quakers deny redemption by the blood of Christ, 89, 90. They own the blood of Christ, both inwardly sprinkled and outwardly shed, 90, 91. The flesh and blood of Christ are holy, 90. Reply to Jeffery Bullock's charge against Friends, 91, 92. Jesus Christ our Intercessor, 92. His reply to some observations of J. Bullock's 127. "Whole God, Christ, or Spirit, is not in man, but only a measure, 127. None to minister but such as are approved by the elders, ib. On the Holy Scriptures, 254. They are a rule to try doctrines by, 255. PENN, WILLIAM, Declaration of his belief in the Divinity of Jesus Christ, &c. xvii. 6, 7, 8. 46, 47 to 65. Do. on behalf of the Society on several points of doctrine, xvi. His testimony to the value of Barclay's Apology, and other writings, xviii. xix. Declares the Quakers have ever sincerely believed in the Holy Three that bear record in hea- ven, 6.8.61. Declares Jesus Christ to be the Mighty God, 6. Atonement and salvation are only in and by Him, 6. 55. 59. Jesus Christ the Mediator, 7. 49. 61. 55, 56, 57. 59. 65. Quakers believe in the Holy Scripture Trinity, 6, 7, 8. Jesus Christ is both God and Man, 7. 47. 50, 51. 59, 60,61. Jesus Christ is ascended and sits on God's right hand, 7. 51. 59. 61.65. Quakers sincerely own the death and suJQferings of Christ as a propitiation and ransom for sinners, 49. 52 to 62. 65. Christ is more than our example, 49. 60. Quakers call upon God in the Name and Mediation of Jesus Christ 49. Denies that the Quakers hold all that Christ did and suffered in the flesh to be merely a figure or an example, 49. Sacrilege to rob Jesus Christ of his Godhead, 50. Reply to a Socinian's charges against George Fox, 50, 51. Christ is all in iall, 50. He is both Lord and Judge, 50. The only True and Everlasting God, 51. Though the death of Christ might draw stupendous judgments on its authors, yet it is a Propitia- tion for the sins of mankind, 53. Quakers do not believe the offer- ing of Christ to be the Light within, 54. Quakers are led, by the Light and Spirit of Christ, reverently to confess to the sufferings and blood shed at Jerusalem, as a propitiatory sacrifice, 54. Christ Jesus is our Intercessor, 55, 56. His offering Himself up is a great part of his Messiahship, 55. The Quakers never said that Je- sus of Nazareth was Christ's in- strument to appear in, 57. No acts of ours, however good in themselves, can possibly remit our past offences, 58, 61. This is only done by virtue of Christ's sacrifice, 58. Quakers do not beUeve the Light in man to be whole Christ or God, 62 to 65. They do not believe God to be comprehensible within man, 62. 320 INDEX. Quakers do not choose to ?ay that Christ is in every man, but ra- ther that a manifestation of Christ, the True Light, is in every man, 65. Defence of William Peno, by T. Ell wood, 159, 160. He often prayed to Jesus Christ that was crucified, 160. On the Holy Scriptures,243to248. Quakers renounce all pretence to the revelation of any new mat- ter, &c. 244. They love and honour the Bible, and prefer it before all books in the world, 248. PHILLIPS, DANIEL, Confession of Faith, xxiii. Quakers own Christ, both as He is the glorious heavenly Man, at the right hand of God in the heavens, and as He is the Light of the world, 188. They do not undervalue his ap- pearance, or his works for us, in the flesh, at Jerusalem, 188. A belief in the Light within is not the whole creed of the Quakers, 189. They consider it absolutely neces- sary to believe in the incarna- tion, sufferings, death, &c. of Jesus Christ, and to have living Faith in Him, 189,190. They expect pardon of their sins, and salvation, in and through Christ alone, 190. Divinity of Christ asserted, 188 to 191. Declaration of Faith, 191. Quakers believe ia the atonement, 191, 192. On the Holy Scriptures, 280. The Light of Christ Jesus will never lead any to disesteem the Holy Scriptures, ib. We are bound to beUeve all things therein recorded concerning our Saviour, even though they shoud never be revealed to us in the same way that they were to the evangelists, 281. PLUMSTEAD, EDWARD, his testimony concerning Christ Jesus, 131 to 135. Miraculous conception, 134. Sufferings, death, resurrection, ascelision, and glorification of Christ in the heavens, ib. Divinity of Christ, ib. His propitiatory sacrifice owned, 132, 133. PROPITIATORY SACRIFICE of our Lord Jesus Christ be- lieved in by the Quakers, xii. xiii 6, 7. 15, 16, 17.21,22,23. 26, 29,30,31, 32. 35, 36, 37, 38. 40,41 43, 44, 45. 49, 50, 51, 62, 53, 54, 55,56,57, 58, 59, eO, 61. 62. 67, 68. 72, 73, 74, 75, 76, 78, 79, 80. 86. 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99. 101, 102, 103, 104. 106, 107, 108, 109. Ill, 112, 113. 115. 117, 118. 121, 122, 123, 124, 125, 126, 127, 128, 129, 130. 132, 133, 134. 136, 137, 138, 139, 140, 141, 142, 143, 144, 145. 149, 150, 151. 1.53. 155. 157, 158, 159. 161, 162, 163, 164, 165. 167, 168. 170, 171, 172, 173. 175. 179 to 186, 187. 189, 190. 192, 193. 195. 198, 199, 200. 202, 203, 204, 205. 207, 208, 209. 213. 220. 225. 231. 233. 250. 254. 267. 271. 286. PyOTT, ALEXANDER, Confes- sion of Faith in the fundamental doctrines of Christianity, xxii. 17. On the Three that bear record in heaven, 17. Divinity of Christ, 17. 145 to 147. He is the alone Saviour and Re- deemer, 145. Of his miraculous conception and birth, ib. His death, resurrection, and as- cension into glory, ib. He is now at the right hand of the Father, perfect God and per- fect man, our Mediator and Advocate, 135. 147. In Him dwells the Fulness of the Godhead bodily, 145, 146. He offered Himself up a sacrifice of atonement for the sins of the whole world, 145, to 147, The same Jesus is now come a second time by his Holy Spirit, in our hearts, 146, 147. He is omnipresent, 146. Quakers do not preach the Light of Christ hi the soul, to lessen the value of his outward coming and sufferings, 147. On the Holy Scriptures, 269. INDEX. 321 Q. QUAKERS.—Are greatly misre- presented, X. xiii. xxiv. Causes of it, xi. xii. xiii. Are charged with believing that the Light within is whole Christ and God, xiii. They deny this charge, xiv. 42. 62 to 65. 127. 136. 155. They believe in the Holy Three that bear record in heaven, xi. XV. xvi. xxi. 1 to 24. 61. 69, 70, 71. 116.118. 130. 191.210. They believe in the proper Divi- nity of our Lord and Saviour Jesus Christ, xii. xiii. xix. xxii. xxiii. xxiv. 1, 2, 3. 6, 7. 9 to 17. 22, 23. 25 to 235. 250, 254, 260,267.271.289. Belief in the miraculous concep- tion of Jesus Christ, xiii. 23. 25, 26, 32. 41. 56. 60. 74 to 77. 82. 86, 95, 101. 106, 107. 130, 131. 134. 145. 154. 156. 161. 163. 166. 170. 175. 178 193. 198. 200. 205. 209. 220. 225. They own and confess to the suf- ferings and death of Christ as a Propitiation for the sins of the whole world, xiii. xix. xxviii. 6, 7. 15, 16. 23. 26. 29 to 32. 34 to 38. 40. 43 to 46. 49. 51 to 57. 59,60,61.66,67, 68. 72 to 83. 85. 87 to 91. 93, 94. 96. 98. 102, 103, lOi. 106. 110, 111, 117, 118. 121 to 125- 128 to 132. 136. 140 to 145. 149, loO, 151, 153. 155. 157, 158, 159. 161 fo 165. 167, 168. 170 to 173. 175. 179 to 187. 189, 190. 192, 193. 197. 200, 201, 202, 204. 207, 208, 20D, 213. 220. 225.231. 233,250.234. 207,271.286. They believe in Jesus Christ, both as outwardly manifested in the flesh, and inwardly revealed by the Holy Spirit, xii xiii. xix. xxiii. xxiv. 6, 7, 14. 17, 22,26, 23, 32, 33, 37, 39, 59, 60, 75, 76,81,82,85, 90, 94, 95, 97, 101, 102, 108, 110, 115 to US, 130, 133, 134, 136, 141, 142, 144, 145, 149, 15.3, 162, 168, 175, 176, 177, ISO, 183,'1S4, 188, 189, 190, 192, 196, 19S, 201, 202, 201, 207, 209, 210, i . 212, 225, 226. Declarations of their Faith. See Confessious of Faith, Refutation of the charge that they have no settled form of doc- trines, xiv. Their Confessions of Faith are more numerous and more ample than those of any other Society, xxiv. Disownment of Jeffery Bullock, for denying the Divinity of Christ and his propitiatory sacri- fice, xxviii 127, 128, 229, 306. The Society have always held the same principles, xxxii. xxxiii. xxxiv. 18. 110. They are not Socinians, 5, 19; 49, 73. They believe the Scriptures to be of Divine authority, &c. See Holy Scriptures. They own the Resurrection. See Resurrection. They own Christ Jesus as the Mediator, xiii. 7, 22, 23, 26, 28, 31,33,35,36, 41, 49, 51, 55, 56, 57, 59, 65, 75, 77, 78, 81, 88, 132, 134, 135, 139, 145, 146, 149, 154, 156, 159, 160, 166, 168, 170, 178, 180, 183, 186, 187, 188, 191, 200, 201, 204,209, 210, 223, 224, 223, 227, 271. They believe in the fall of man, xii. 6, 27, 31, 43 to 46, 57, 103, 106, 113, 132, 135, 140, 145, 167, 173, 174, 181, 182, 192, 197, 198, 202. Reply to the charge that they do not call upon God in the Name of Jesus Christ, 49. They believe Christ to have been more than a figure or example, 49, 61. They reject the errors of Appolli- narius and Eutyches, 42. It is the duty of all who have the Scriptures to believe what is there recorded, 43. To deny the Scripture declarations concerning Jesus Christ is dam- nable unbelief, 43. It is absolutely necessary to be- lieve the history of Christ's outward ap|)earance, 44. They deny that the Light within is the atonement or propitia- tion, 54, 124. They believe the offering of Christ to have been a great part of hh Messiahship, 55, 322 INDEX. They are led by the Spirit of Truth, reverently to confess to the virtue and efficacy of the precious blood shed at Jerusa- lem, 54. They neither divide nor distin- guish between Jesus of Naza- reth and Christ, 56, 146. The Quakers do not believe that Christ dies in men for their justification, 67. They beheve that Christ could not sin, 74. They believe that no man can be justified without the suflferings of Christ, 43,91, 106, 112. None are to minister but such as are approved by the Church and the elders, 127. Quakers deny that a belief in the Light within is their whole creed, or the sum total of their belief, 189, 191. They deny that the Scriptures can beguile any man, 242. Scriptures are a rule to try doc- trines by, -xi. 2, 3, 17, 21, 240, 241, 248, 254, 255, 257, 261, 269, 276, 277, 280, 281, 286. See also Scriptures. R. RESURRECTION and eternal re- wards and punishments. 26, 35, 56,58,59, 61,62, 96, 98, 104, 105, 107, 109, 114, 132, 140, 141, 144, 154, 161, 177, 178, ISO, 200, 201, 216 to 219, 267, 271. RIGGE, AIMBROSE, Declaration of Faith on behalf of Friends, by him and others, 23, 209 to 219. On the Divinity of Christ, 23. Christ Jesus is our Light and Life, lb. He is our only Mediator and Ad- vocate with the Father, 23. Of the Three that bear record in heaven, 23. Christ our Mediator and complete Saviour, 186 to 188. He is our Propitiation and Atone- ment, 187. AH men, even saints, have need of Christ's mediation and interces- sion, ib. ROGERS, WILLIAM, disowned for publ^hing a work respecting Friends, without submitting it to the Morning Meeting, xxvi. ROOK, GEORGE, Declaration of Faith signed by him and others, xvi. 61. On the Three that bear record in heaven, ib. The Divinity of our Lord Jesus Christ asserted, ib. He is the Propitiation for our sins, ib. The Holy Light of Christ Jesus must be obeyed, ib. RUCKHILL, ROBERT, on the Holy Scriptures, 263. RUTT, ABRAHAM, his testimony concerning Christ Jesus, 131 to 135. Miraculous conception, 131, 134. Sufferings, death, resurrection, as- cension, and glorification of Christ in the heavens, 132, 134. Divinity of Christ, 133, 134. His propitiatory sacrifice owned, 132, 133. S. SACRILEGE to rob Jesus Christ of his pre-existence in the form of God, 50. SCRIPTURES, HOLY, the Qua- kers believe in the Divine authority and authenticity of, xi. 2, 3, 7, 9, 10, 14,21,31,43, 56, 72, 78, 86, 100, 110, 115, 116, 121, 130, 137, 147, 148, 151, 163, 175, 177 to 179, 181, 183, 185, 188 to 190, 193, 197, 200,205, 207. 208, 213, 215, 220, 224 to 226, 235, 236 to 304. Quakers believe them to be a rule to try doctrines by, xi. 2, 3, 17, 21, 240, 241 , 248, 254, 255, 257, 261, 269, 276, 277, 280, 281, 286. SEATON, ALEXANDER, his tes- timony to the excellence of Barclay's Apology, xviii. Declaration of Faith on behalf of Friends, 207. SHARP, ANTHONY, Declaration of the Faith of Friends, signed by him, xvi. 61. On the Three that bear record in heaven, 61. The Divinity of Jesus Christ as- serted, 61. INDEX. 323 He is the Propitiation for our sins, ib. On rewards and punishments, ib. The Holy Spirit of Christ must be obeyed, ib. SHE WEN, WILLIAM, Belief of the true Christian in the Holy Three, 16. His faith in the Divinity of Jesus Christ, 16, 137. He is the Redeemer, Saviour, and Sanctifier of his people, 16,137. Their King, Priest, aud Prophet, 16, 137. The cleansing; virtue of His blood asserted, ib. On the Holy Scriptures, 264. SMITH, HUMPHREY, Reply to the query, whether we are jus- tified by the blood of Christ shed at Jerusalem, 94. The Propitiation of Jesus Christ owned, ib. The Divinity of Christ asserted, ib. Christ is the Light of the world, ib. On the Holy Scriptures, 255. SMITH, STEPHEN, on the Holy Scriptures, 267. SMITH, WILLIAM, Confession of Faith on behalf of Friends, xv. 115. The Quakers believe all that the Scriptures testify concerning Christ Jesus, 115. The Divinity of Christ owned, 115, 116. The work of His Spirit within, does not make void what He did for us in the days of His flesh, 115. He is the Resurrection and the Life, ib. SOCINIANS, the Quakers ground- lessly coupled with them, 5, 19, 49. STAMPER, FRANClS,Testimony to the excellence of Barclay's Apology, xviii. STORY, CHRISTOPHER, De- claration of Faith on behalf of the Society of Friends, &C.175. Miraculous conception of Christ, ib. His blood was shed as the Propi- tiation for the sins of the whole world, ib. He was buried, rose again, and ascended into glory, ib. He is come a second time by His Holy Spirit in our hearts, 176. STORY, THOMAS, Declaration of Faith, by him and others, xvi. 61, 160. On the Three that bear record in heaven, 61. On the Divinity of Jesus Christ, ib. Christ Jesus is the Propitiation, ib. Rewards and punishments, ib. Divinity of Christ owned, 161. His miraculous conception and birth, 61, He is the Propitiation and Sacri- fice for sin, ib. He is at the right hand of the Majesty in the heavens, mak- ing intercession for us, 161. He will judge the world, ib. STOUT, H. his testimony concern- ing Christ Jesus, 131 to 135. Quakers believe in the miraculous conception, 131, 134. They also believe in the propitia- tory sacrifice of Christ, 132, 133. They own the Divinity of Christ Jesus, 133, 134. They believe in His sufferings and death for sinners. His resurrec- tion, ascension, and glorification, in the heavens, 132, 134. SWEETING, H. his testimony con- cerning Christ Jesus,131 to 135. Miraculous conception, 131, 134. Sufi'erings, death, resurrection, ascension, and glorification of Christ in the heavens, 132, 134. Divinity of Christ asserted, 133, 134. His propitiatory sacrifice owned, 132, 133. TAYLOR, CHRISTOPHER, the efficacy of Christ's Offering owned, 124. His blood is for the perfecting of the sanctified ones, 124. TESTIMONY against William Ro- gers, for publishing a Reply to K. Barclay without submitting it to the Morning Meeting, xxvi. Against Jeffery Bullock, for deny, ing Christ Jesus and his propi- tiatory sacrifice, xxviii. 126» 127, 229, 306. 324 INDEX. THOMAS, RICHARD, his testi- mony concerning Christ Jesus, 131 to 135. Miraculous conception, 131, 134. Sufferings, death, resurrection, ascension, and gloriticatioQ of Christ in the heavens, 132, 134. Divinity of Christ, 133, 134. His propitiatory sacrifice owned, 132, 133. THREE THAT BEAR RECORD IN HEAVEN. The Quakers sincerely helieve and own this doctrine, according to 1 John v. 7; xi. XV. xvi. xxi. xxiv. 1 to 24, 61, 69 toll, 116, 118,130,191, 210. TOLERATION ACT, extended to Friends, xxi. TOMKINS, JOHN, Declaration of the Faith of Friends in the doctrines of Scripture, xxii. xxiii. 179—185. Quakers do not deny what Christ has done for them in his flesh, 179. They believe in his Eternal Divin- ity, 180 to !85. He is the Propitiation for our sins, 180, 183. His glorious offices as King, Priest, Prophet, Mediator, Intercessor, &c. owned, 180, 182. Scripture testimony to Jesus Christ, 181. There is no salvation but through Him, 184. On the excellency of the Holy Scriptures, 270. U. UPSHER, THOMAS, asserts that it is necessary for us to believe in Jesus Christ, as He was manifest at Jerusalem, 176. The resurrection both of just and unjust is owned, 177. On the Holy Scriptures, 279. We are not to throw aside the Holy Scriptures, in expectation that the things contained in them, will be revealed to us immediately, by the Holy Spirit, 279. V, VAN DE WALL, DANIEL, Declaration of the Faith of Friends, 185, VAUGHTON, JOHN, Testimony in favour of Barclay's Apology, xviii. Declaration of Faith, delivered to the committee of Parliament by him and G, Whitehead, 9, 287. The Holy Three that bear record in heaven owned, 9, 23. The Holy Scriptures owned as being written by Divine Inspira- tion, 9. The Divinity of Christ asserted, 9, 23, 130. Declaration of Faith on behalf of Friends, by him and others, 23, 209 to 219. Christ Jesus owned as our Life and Light, 23, 130. He is our only Mediator and Ad- vocate with the Father, 23. Christ Jesus is the One Holy Offering through which saints are sanctified, 130. The Quakers never denied Christ Jesus in any of his manifesta- tions, ib. Miraculous conception of Christ owned, ib. Declaration of Faith, 209 to 218. W. WATSON, JOHN, Confession of Faith in Christ Jesus, xxi. 16, 143. Of the Three that bear record in heaven, 16. Divinity of Christ asserted, ib. Belief in the propitiatory offering of Christ, 144. Christ died, rose, and ascended into glory, and is now at the right hand of God, ib. He is come the second time by his Holv Spirit in our hearts, ib. WATSON, SAMUEL, on the Divinity, &c. of Jesus Christ, 141. Of His propitiatory sacrifice, &c. ib. Christ suffered, rose, ascended, and now sits at the right hand of the Father in glory, ib. He ,is the true Christ and Saviour, ib. Is now come in Spirit, ib. 142. WHITEHEAD, GEORGE, De- claration of Faith by him and W. Penn, xvi. INDEX. 325 Testimony to the value of R. Barclay's Apology, xviii. Declaration of Faith on behalf of Friends by, xix. 9, 23, 69, 74, 75, 209 to 218. Declaration to Parliament by him and others, xxi. 9. Quakers believe in the Holy Three that bear record in heaven, 8 to 10, 23, 69 to 71, Jesus Christ is the True God, 9, 71 to 73. Holy Scriptures of the Old and New Testament given by Divine Inspiration, 9. Quakers' known and professed principle to confess the Divinity of Christ, and the Three that bear record in heaven, 9, 10. His testimony concerning George Fox, 28. Quakers believe in the propitia- tory sacrifice of Jesus Christ, 53, 66 to 68, 72 to 76, 78 to 81. Extract from the Christian Qua- ker, 53. Divinity of Christ asserted, 66, 67, 69 to 72, 74 to 84. Christ Jesus is ascended into glory, 66, 74. He hath a glorified body in the heavens distinct from the saints, 66, 76. Justification is only in and by Christ, 67, 72 to 74. Quakers deny the false notion of Christ's sufferings in us being the atonement for sins, 67. Prayer to Christ Jesus, 69. Jesus Christ the Mediator, 23, 68, 69, 75, 77 to 79, 81. Quakers confess to the Deity of Christ, 71, 72. Quakers no Socinians, 73. Asserts that Christ could not sin, 74. Belief in the miraculous concep- tion, 74 to 76. Jesus of Nazareth is the Christ, 76, 77. Reply to the charge of denying the death and sufferings**f Christ, 76. Reply to the charge that the Quakers deny Jesus of Naza- reth to be the Christ, 76, 77. Reply to the charge that the Quakers divide the humanity and Godhead of Jesus Christ,77. It is a perversion, to say that the Quakers pretend only to a Christ within, 78. It is our duty to beUeve in Jesus Christ as our Mediator and Advocate, 79. Jesus Christ is True God and real Man, 83. On the Holy Scriptures, 249 to 254, 287. Scriptures are a rule to try doc- trines by, 254. WHITEHEAD, JOHN, Miracu- lous conception of Jesus Christ, 106. His Divinity asserted, ib. He tasted death for every man, 106, 107. Rose and ascended into heaven, 106. He is the Way, the Truth, and the Life, ib. Without the death of Christ, no man can be sanctified, justihed, or saved, 106, 107. On the Holy Scriptures, 263. WILSON, WILLIAM, on the doc- trine of the Three that bear record in heaven, 15. On the Divinity of Jesus Christ, ib. He is the True God and Eternal Life, ib. WOOD, HENRY, on the doctrine of the Three that bear record in heaven, 15. On the Divinity of Jesus Christ, ib. He is the True God, ib. WYETH, JOSEPH, on the Three that bear record in heaven, xxiv. 19. Divinity and manhood of Christ, xxiv. On the misrepresentations of the doctrines of Friends, xxiv. 161. Reply to the charge that the early Quakers changed their doc- trines, xxxiv. On the Divinity of Christ, 19, 161 to 165. Quakers do not place the Propi- tiation in any allegorical suffer- ings of the Light within, 161. They sincerely own Christ's satis- faction and Propitiation. 161, 162. The miraculous conception and birth of Christ owned, 163. R INDEX. Id Him dwelt the Fulness of the Godhead bodily, ib. The vulgar notion of satisfaction denied by Friends, 1 64. On the Holy Scriptures, 272. The doctrine of the influence of the Holy Spirit does not lessen the usefulness of the Holy Scrip- tures, ib. Y. YEARLY MEETING, Extracts from its Epistles, on the Divin- ity and Offices of our Lord and Saviour Jesus Christ, 221 to 227. Rule of Discipline of the Yearly Meeting of London, relative to unsoundness in doctrine, xxix. 233. Rule of the same Meeting relative to travelling ministers, 234. Rule of Philadelphia, Baltimore, North Carolina, Ohio, and In- diana Yearly Meetings, relative to unsound doctrines, 234, Extracts from Epistles relative to the Holy Scriptures, 288 to 297. FINIS M^ Alexiaiider & Son^ »rinTfei-/ Castlegate, York. Jr^ ,^:^^.-^t:^^^^'^?^^ COLUMBIA UNjVERSJTY P#^ 1^^^-^^" 0035522232 feiM Jc BRimE DO NOT J PHOTOCOPY ^J^^-TIR^ I?; m^Mt^m' "1