ELISHA BATES AND THE BEREAN.

(Continued from page 215.)

"This last follows the first in order, and is a consequence of it, proceeding from it, as an effect from its cause. So as none could have enjoyed the last without the first had been, (such being the will of God,) so also can none now partake of the first but as he witnesseth the last. Wherefore, to us, they are both causes of our justification; the first the procuring, efficient; the other, the formal cause." Barclay, 367, 368, 369.

but are

whose works have always been acknowledged as a fair statement of their principles. I am very confident, however, that the doctrine is supported by Scripture and sound reason. But I wish to keep the discussion within as narrow limits as the nature of the subjects will admit. It is on this ground that I pass over many of the cavilling objections and frivolous arguments contained in the Berean, because a distinct reply to each would extend these articles to an inconvenient length.

pronounced to be unsound and spurious.' And in their subsequent document, called "An Address," &c. they declare their determination to withdraw from religious communion with those who have produced, and seem disposed to continue these disorders-that is, from those who are not willing to receive as sound and edifying doctrines, the assertion that Jesus Christ was no more than man, except in that same manner that every other righteous man is raised above the mere human nature-that in a state of nature, or as we come into existence, we have no But before I leave entirely the subject of the effects Extracts from the Berean. need of redemption by him--and that the benefits of the fall, it may not be amiss to mention, that I "The author, from p. 8 to 11 [of the Doctrines] which the Scriptures and our primitive Friends as- said in the Doctrines, "We do not question that the gives us his views of the scheme of redemption; and scribed to his sufferings and death are amongst the visible creation suffered some change, in consequence here he adopts the Calvinistic doctrine of satisfaction. darkest doctrines ever introduced into the Christian of the lapse of him, to whose accomodation it was The divine principle, we are told, is the purchase of church, and even revolting to the first principles of so remarkably adapted," and referred to Gen. iii. 17, Christ's death. Had it not been for what Christ reason. Because these, and other doctrines connect-in confirmation of the idea. The Berean treats this has done for us, without us,' in his human nature, ed with them, are not received by Friends, but "pro- with great contempt and ridicule; and, as a set off to 'we could not have had the seed of grace,'-with-nounced unsound and spurious," "a state of things the texts, tells us dogmatically, "God cannot curse." out this' outward death and sufferings, the visita- has resulted," terminating in the formation of a new P. 149. The reader, however, may be informed, that tions and operations of the Spirit of God, in our society, founded on these doctrines. our primitive Friends held the same sentiment that is hearts, could never have been known.'-See p. 166. expressed in the doctrines. R. Barclay even makes "Our author's assumption is, that the first transit the foundation of an argument against the docgression of Adam produced in him, and through him trine of original sin-taking it as an undeniable fact, in all his posterity, an incapacity to be saved or rethat "the whole creation suffered a decay by Adam's stored. This opinion, we believe, is not less opposed fall, and yet" that "herbs and trees" do not thereby to Scripture testimony, than to the divine attributes." become "sinners." See Barclay's Works, fol. 41,770, -354. and other places.

"Our author's first part of justification consists, then, in removing certain incapacities, the existence of which rests on a mere hypothesis, and which cannot be sustained without admitting other hypotheses equally incapable of proof."-Ib.

"I reject the anti-scriptural expression, Propitiatory Sacrifice."-lb. 323.

"This seed of grace' was a free gift from infinite bounty, bestowed from the beginning, and not a new principle, procured after the fall, and purchased by the shedding of innocent blood; such a scheme as this is revolting to the first principles of reason." I have endeavoured to be brief in these quotations, but I believe that those disposed to see cannot fail to see, that the writers of the Berean advocate principles totally at variance with those held by the early members of the Society.

And thus the assertion, so frequently and confidently made, that they hold the doctrines of our early Friends, is proved to be totally destitute of foundation.

I might instance many other points of doctrine, in which the contrast is truly striking, but as they will be brought into view in the further discussions of the subject, I do not consider it necessary to detain the reader from the intended investigation.

Having shown, by the foregoing comparison of doctrines, that the tenets advocated by the Berean, and on which a new society is now forming, are irreconcilably at variance with those of the Society of Friends, I shall proceed now to notice more particu. larly some of these doctrines, with the arguments by which it is attempted to support them.

The reader may bear in mind, that those doctrines promulgated in the Berean, and through various other channels, are now producing what might have been expected as a natural result-a separation in the Society of Friends. And it has taken place in a manner to bring it precisely within the language of the apostle, "They went out from us, because they were not of us." In the first official document published by the separatists they say: "A division exists among us,-developing, in its progress, views which appear incompatible with each other." "DOCTRINES [are] held by one part of Society, which We believe to be sound and edifying, and pronounced by the other part to be unsound and spurious." "From THIS has resulted a state of things, that has proved destructive of peace and tranquillity," &c. and from which we are given to understand the separation has taken place. Plainly, the part alluded to, deny the proper divinity of Jesus Christ, his propitiatory sacrifice, and mediation with the Father; with the necessity which all men are under by nature of redemption by him-together with sundry other tenets not necessary now to enumerate. And these "doctrines," contrary as they are to Scrip. ture, and the clearly declared sentiments of our early Friends, are not acknowledged now by the Society,

Returning to the essays of the Berean, in opposition to the doctrines, we find them earnestly contending that infants, and consequently mankind in a state of nature, are not subjects of redemption by Jesus Christ.

This sentiment is interwoven into several of the
numbers, from page 164 to 230, and perhaps in other
places-denying at one time that infants are affected
by the fall of Adam, with a proneness to sin; which
is most explicitly held forth by Barclay, and other
early Friends, and at another, p. 230, after reciting
what is freely and fully admitted by the Society, that
SIN is not imputed to infants, he queries: "From
what then are infants saved or redeemed? They have
not sinned in their own persons. From what then, I
ask, are infants saved or redeemed? Is it from origi-
nal sin? If saved or redeemed from any sin, (AND
THESE TERMS IMPLY SIN,) it must be from original
sin-for there is no other kind of sin to be redeemed
from. Is not this, then, a plain assertion of the doc.
trine of original sin? If not, there is no meaning nor
application in the writer's reasoning or argument."
These remarks, it is to be remembered, are in re-
ply to several quotations which are made from the
doctrines, relating to "the SALVATION of infants," that
they are "objects of redeeming love," that "through
Jesus Christ, a remedy sufficient for salvation has
been provided for every individual soul." And the
whole force of his remarks is directed to the point,
that they are not SAVED OF REDEEMED by Jesus Christ
--in short they have no need of benefits from him,
but as they stand simply in a state of nature, or the
posterity of Adam are entitled to heaven, indepen-
dent of a Saviour or Redeemer!-But no-Heaven,
according to this writer, is not a place but a STATE--
and as they are neither saved nor redeemed-not
raised out of their mere state of nature, their heaven
is just the state they are IN, and that is all of it!

It may not be improper to remark, in this place,
that John Brown brought against R. Barclay some of
the very arguments used by the Berean against the
doctrines of Friends, in relation to the salvation of
infants. "As for his adding," says R. Barclay, "they
that have no sin have no need of a Saviour to save
them from sin," he overturns it all by asking me-
'since I affirm [infants] have a SEED of sin in them,
which is called death, and the old man, how can
they put off this and sing the song of the redeemed,
which all that enter into glory must do? Does not
this, then, show I believe they have need of Christ,
as a Saviour, who died for them, to deliver them
from this?" Barclay's Works, fol. 771.

The reader will not only perceive that the reason-
ing of the Berean is as completely answered by this
short extract from Barclay, as the cavil of John
Browne was at the time-but he will see what I re-
quest him to bear in mind, that the doctrines of the
Berean are totally at variance with those of Barclay,
and our other ancient Friends.

In page 179, the Berean begins an article by say. ing, "It was shown in my last that E. Bates makes a distinction between the Word as Creator, and the Word as Redeemer." It happens, however, so far from his having shown this in his previous number, that this is the first mention of the charge. Nor has he shown it in any of his numbers; nor can he show it. Such is the random manner in which he writes-such the imposition he attempts to practise on his readers.

I hold, and the "Doctrines" are in conformity with this, that "In the beginning was the Word, and the Word was with God, and the Word was God; by Him were all things made that were made; and the Word was made flesh, and dwelt among men. He came to his own, but his own received him not; but to as many as received him, to them gave he power to become the sons of God, even to them that believe on his name." "God, who at sundry times and in divers manners spake unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds, who being the brightness of his glory, and the express image of his [person,] and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high."

If the evangelist and apostle have made a distinction between the Word as Creator and the Word as Redeemer, then has E. Bates, but not otherwise. [To be continued.]

FOR THE FRIEND.

Agreeably to the intimation given in the last number of "The Friend," we now insert the paper in relation to some of the doctrines of our religious Society, which was prepared by the meeting for sufferings, and read from their minutes in the yearly meeting of Philadelphia, in 1823.

The members of our own Society, and our fellow Christians in general, will now have the opportunity of seeing for themselves,upon what grounds the disaffected party, who have since separated from the Society of Friends, began, and have continued their opposition. will be able, from a perusal of this document, They to perceive the kind of doctrines which the SoIt is not necessary to detain the reader at the pre-ciety of Friends profess, and for the faithful sent time, with arguments to prove, in the abstract, maintenance of which they have, during a pethat mankind are affected by the fall of Adam, not riod of five years, suffered the vituperations and with guilt, but with infirmity and a proneness to sin. It has been already proved, and is susceptible of more contumely of the followers of Elias Hicks; and abundant proof, that such were the doctrines of the they will also be competent to decide, whether Society of Friends, as set forth by Robert Barclay, the promulgation of doctrines so sound, so

scriptural and so accordant with the ancient faith of the Society, was a sufficient reason for introducing schism into a yearly meeting, for disturbing neighbourhoods, for dividing families, and for destroying social happiness and religious communion. We use this language in reference to the paper in question, because, however other causes of difference may be alleged to exist, and have in reality operated, yet this act of the meeting for sufferings has been a uniform and constant theme of objection, and the cry of a creed, popery, and oppression of conscience, has always been the loudest in reference to this paper. A few remarks will serve to explain the origin and design of this much misrepresented document.

exhibition of all the doctrines of Friends; as it refers to those only, which were misrepresented in the controversy at Wilmington before alluded to, viz. the doctrines of the Holy Three which bear record in heaven; the true divinity and perfect manhood of our Lord Jesus Christ; his sufferings and propitiatory sacrifice for the sins of all mankind, and the authenticity and divine authority of the Holy Scriptures; all which sacred doctrines the Society of Friends have always believed, and which the truly initiated followers of Elias Hicks always deny; the support of which, on the one hand, by the faithful members of the Society, and the constant opposition to and rejection of them, on the other, by Elias Hicks and his followers, have effected and produced the secession of the latter from the Society of Friends. Before concluding our remarks, we would make an observation or two on the word creed, a recurrence to the etymology of which would render its sound much more harmless to many ears than it now appears to be. The word creed is derived from the Latin verb credere, to believe: any thing, then, which a man believes, is his creed upon that particular point. Men never do, nor can associate together, in a body without some common object or purpose, and without some principles of action, which are common to all the members of the compact. These princi ples are capable of being spoken in words, or The cry of a creed, popery, oppression, &c. re-reduced to writing; and if so reduced, they sounded from all sides; one declared that the form a creed. It is impossible, in the nature document was opposed to the principles of Qua- of things, that a religious society can exist kerism; another, that it was contrary to reason, without some belief or creed, either expressly scripture, and revelation; another, that it had written or perfectly understood. The Society its origin in darkness, and was calculated to of Friends believe in the great fundamental produce darkness; and a fourth, at an adjourn doctrines of Christianity, as laid down in the ment, when the subject was a second time un- Scriptures; this then is their creed. Elias der discussion, proposed that it should be erased Hicks, and his followers, call the Scriptures a from the minutes of the meeting for sufferings. "dead monument," "mere letter," and deny It is also worthy of remark, that the conclusion the divinity and propitiatory sacrifice of our to propose this erasure, and the appointment blessed Lord; this, therefore, is their creed. of the person to make the proposition to that If we carry the system of infidelity to its uteffect, had been agreed to at a private meeting most extent, and profess total atheism, we yet of some of the leaders of this disorderly fac- have a creed. To use the language of a celetion, held intervening the two sittings of the brated writer, we may believe in all unbelief. yearly meeting. So early had the followers of Elias Hicks adopted the plan of holding private separate meetings, for prejudging, and predetermining matters, which were to come before our meetings for discipline. After two turbulent sittings, the yearly meeting, in order What occurred in that meeting, no orderly, to regain a little quiet, directed the publication well instructed member of the society could of the pamphlet to be suspended, but rejected have anticipated. The meeting for sufferings the proposition to strike it off the minutes of had performed no more than its duty; it had the meeting for sufferings, on the ground, that merely done what had very frequently been such a procedure would be equivalent to a redone before by the Society in its various capa-jection of the doctrines which it contained. cities; for it has been the uniform, unvarying practice, from its very beginning, for the body itself, or properly authorized members on its behalf, to publish to the world the Christian belief of Friends, whenever the reputation of the Society seemed to require it. The Society has as much right to declare its faith at this day, as it had in early time, and to choose any language or form which it may deem best adapted to this purpose. The meeting for sufferings preferred, however, to adhere to the language of the acknowledged early writers of the Society; hence we find that every word (in this pam

phlet, which has given so much offence) with the exception of a few texts of Scripture, and some conjunctive words necessary to connect the parts together, are the expressions of Fox, Penn, Barclay, Claridge, and of the declaration of faith made by the Society in 1693. From this statement of facts, three conclusions are evident; first, that the assertion that this paper was prepared as a creed for the Society, and that it was intended for the subscription of all its members, at the peril of disownment, is entirely gratuitous, and without foundation; secondly, that the meeting for sufferings acted, in preparing it, in strict conformity with their duty, and with the invariable usage of our Society; and, lastly, that the true In the years 1822 and 1825, some individu- ground of objection to the document in the als in Wilmington, Delaware, who have since minds of those who have raised so much clabeen better known as the principal supporters mour against it, is their radical unsoundness of the "Berean," engaged in a newspaper con- in principle, and their unwillingness to believe troversy upon the doctrines of the Society of and acknowledge the sound, saving, and Friends, with a writer under a fictitious signa- scriptural truths and doctrines which it conture. In the course of this discussion, these tains; by which they make it manifest to the individuals, who had thus assumed to speak on world, that they are not true Quakers, and behalf of our religious Society, avowed and ad- that they neither are in unison with the faith vocated certain sentiments, entirely hostile to of the worthy founders of our Society, or with the acknowledged principles of Friends, and to its faithful members in the present day. the plain doctrines of the Christian religion, When the minutes of the meeting for suffermuch to the discredit and injury of our pro-ings were read in the yearly meeting in 1823, fession. Under these circumstances, the meet- the followers of Elias Hicks, who have since ing for sufferings, in consonance with the ex-seceded from Friends, raised a great clamour. press instructions of our discipline, deemed it to be its duty to disavow these notions, as not being the doctrines of the Society of Friends; and a committee being appointed on the subject, they produced the paper now under notice, which it was intended to send to Wilmington, for insertion in the journal in which the objectionable essays had been published, but the meeting, concluding that as the controversy had been anonymous, a disavowal on the part of the Society of any concern in it, or responsibility on account of it, by a simple minute, would be sufficient, it was determined not to send the extracts. A worthy member of the meeting for sufferings, since deceased, then incidently suggested, that as the paper prepared by the committee contained valuable matter, it might be advantageous to print it in pamphlet form, for general circulation; this was acceded to, and the pamphlets were ready for distribution at the time of the yearly meeting in 1823.

From 1823 to the present time, great assiduity
has been used, both within and without the
limits of our yearly meeting, to misrepresent
the design and character of this publication,
and to infuse prejudices against the members
of the meeting for sufferings into the minds of
those who had no means of obtaining correct
information. At our late yearly meeting, how
ever, the document being again read and de-
liberately considered, the doctrines it contains
were fully approved, and the meeting for suffer-
ings was directed to publish it to the world.
This little tract is not to be considered as a full

This foolish clamour, then, against the word creed, can only arise from ignorance of its meaning, or a desire to make use of it to alarm and mislead the simple and unwary.

The Society of Friends has never thought it necessary that its members should subscribe to any written declaration of faith, and it has objected to the formation of creeds, drawn up in the will and wisdom of uninspired men, and to the substitution of human contrivances, inventions, and glosses, in place of the plain doctrine and texts of Scripture; it has also strenuously protested against the arbitrary enforcement of any creed whatever; but it has never shrunk from an open and manly avowal of its faith in Scripture language, and it has always expect ed and exacted from its members a unity of faith in the grand fundamental doctrines of Christianity, and a practice correspondent therewith.

One great reason, in my opinion, why the new society, which has been formed by those who have separated from Friends, must and will be short lived, is their license to all manner of belief and unbelief within their pale; we

say, their general license; for if the monstrous principle of their leader, that "belief is no virtue, and unbelief no crime," be admitted as true; and if doctrines, as some other of their writers say, are of no importance, we can see no reason why Mahommedans, Jews, Pagans, and infidels of any grade, might not be admitted as members of this anomalous body. The truth of the matter is, that the leaders of the new sect, find themselves placed in a very unpleasant predicament; if (as some of them have said) they should come forward with an open avowal, as a Society, of their doctrines respecting Christ and the Scriptures, they would alarm, and perhaps entirely drive off, many of those who adhere to their party, under the belief which has been instilled into them, that there is no difference of principle between them and the Society of Friends.

If, however, they take the other course, and exercise no control over the doctrines or practice of their members, they must have the sense to perceive that their incongruous and ill-assorted fabric will soon crumble, and fall from its own weight.

vague

It is owing to this difficulty that we find the addresses which they have issued written in so and negative a manner, on the subject of doctrines; few of them can exactly agree on what their doctrines really are, and those that can, are afraid affirmatively to avow them. Extracts from the Writings of Primitive Friends, concerning the Divinity of our Lord and Saviour Jesus Christ.-Published by Direction of the Meeting for Sufferings held in Philadelphia.-Solomon W. Conrad, Printer, 1823.

At a meeting for Sufferings held in Philadelphia,

the 17th of the first month, 1823-An Essay, containing a few brief extracts from the writings of our primitive Friends, on several of the doctrines of the

just, it shines more and more until the perfect day; and thereby a growing in grace, and in the knowledge of God, and of our Lord and Saviour Jesus Christ, hath been and is truly experienced.

of God, who, in the fulness of time, through the
Holy Ghost, was conceived and born of the Virgin
Mary-in him we have redemption through his blood,
even the forgiveness of sins. We believe that he
was made a sacrifice for sin, who knew no sin; that Wherefore we say, that whatever Christ then did,
he was crucified for us in the flesh, was buried and both living and dying, was of great benefit to the
rose again the third day by the power of his Father salvation of all that have believed, and now do, and
for our justification, ascended up into heaven, and that hereafter shall believe in him unto justification
now sitteth at the right hand of God.
and acceptance with God: but the way to come to
tain of life and motion, operateth in the creatures by his divine light and grace in the conscience, which
As then that infinite and incomprehensible Foun- that faith, is to receive and obey the manifestation of
his own eternal word and power, so no creature has leads men to believe and value, and not to disown or
access again unto him but in and by the Son, accord- undervalue Christ, as the common sacrifice and me-
ing to his own blessed declaration, "No man know-diator. For we do affirm, that to follow this holy
eth the Father but the Son, and he to whom the Son light in the conscience, and to turn our minds, and
will reveal him." Again, "I am the way, the truth, bring all our deeds and thoughts to it, is the readiest,
and the life: no man cometh unto the Father but by nay, the only right way, to have true, living, and
me." Hence he is the only Mediator between God sanctifying faith in Christ, as he appeared in the
and man: for, having been with God from all eter- flesh; and to discern the Lord's body, coming, and
nity, being himself God, and also in time partaking sufferings aright, and to receive any real benefit by
of the nature of man; through him is the goodness him as our only sacrifice and mediator; according to
and love of God conveyed to mankind, and by him the beloved disciple's emphatical testimony--" If we
again man receiveth and partaketh of these mercies. walk in the light, as he (God) is in the light, we have
We acknowledge, that of ourselves we are not fellowship one with another, and the blood of Jesus
able to do any thing that is good: neither can we Christ his son cleanseth us from all sin.”
procure remission of sins or justification by any act
of our own; but acknowledge all to be of and from
his love, which is the original and fundamental cause
that he gave his only begotten Son, that whosoever
"For God so loved the world,
believeth in him, should not perish, but have ever-
lasting life."

of our acceptance.

We firmly believe it was necessary that Christ
should come, that, by his death and sufferings, he
who his own self bare our sins in his own body on
might offer up himself a sacrifice to God for our sins,
the tree; so we believe that the remission of sins
which any partake of, is only in and by virtue of that
most satisfactory sacrifice, and no otherwise. For it
is by the obedience of that one, that the free gift is
come upon all to justification. Thus Christ by his
death and sufferings hath reconciled us to God, even a
while we are enemies; that is, he offers reconcilia-
being reconciled. God is willing to be reconciled
tion to us; and we are thereby put into a capacity of
unto us, and ready to remit the sins that are past, if

we repent.

Jesus Christ is the intercessor and advocate with

He

By the propitiatory sacrifice of Christ without us, we, truly repenting and believing, are, through the mercy of God, justified from the imputation of sins never been committed: and by the mighty work of and transgressions that are past, as though they had Christ within us, the power, nature, and habits of sin are destroyed; that as sin once reigned unto death, even so now grace reigneth through righteousness unto eternal life, by Jesus Christ our Lord. Signed on behalf of the Meeting,

JONATHAN EVANS, Clerk.

FOR THE FRIEND.

FRAGMENTS.-No. 6.

Christian Religion, which have been always held, the Father in heaven, appearing in the presence of ber it is ten miles over the shortest way, but the and are most surely believed by us, being produced God for us, being touched with a feeling of our inand read,--on solid consideration, they appeared so likely to be productive of benefit, if a publication firmities, sufferings, and sorrows; and also by his thereof was made, and spread among our members Spirit in our hearts, he maketh intercession accord generally, that the committee appointed on the printing to the will of God, crying Abba, Father. ing and distribution of religious books, are directed to have a sufficient number of them struck off, and distributed accordingly; being as follows:-We have always believed that the Holy Scriptures were written by divine inspiration, that they are able to make wise unto salvation, through faith which is in Christ Jesus; for, as holy men of God spake as they were moved by the Holy Ghost, they are therefore profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works. But they are not nor cannot be subjected to the fallen, corrupt reason of man. We have always asserted our willingness, that all our doctrines be tried by them; and admit it as a positive maxim, that whatsoever any do, (pretending to the Spirit,) which is contrary to the Scriptures, be accounted and adjudged a delusion of the devil.

We receive and believe in the testimony of the Scriptures, simply as it stands in the text-"There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are

one.'

We believe in the only wise, omnipotent, and everlasting God, the creator of all things in heaven and earth, and the preserver of all that he hath made, who is God over all blessed for ever.

The infinite and most wise God, who is the foundation, root, and spring of all operation, hath wrought all things by his eternal Word and Son. This is that Word that was in the beginning with God, and was God; by whom all things were made, and without whom was not any thing made that was made. Jesus Christ is the beloved and only begotten Son

John Richardson. Having it on my mind to visit meeting up the river called Perquimus, on the west side of the river Choptank, and being on the east ward with me in a small boat, not in good condition, side, Henry Hosier, and some more Friends, set forbut crazy, with only one small sail. We set out, as we thought, in good time to reach our desired port, but when we were upon the great river, (as I rememveered much against us, being within about four manner of our crossing it made it more,) the wind points of our course. It rained hard also, and was so dark that we could scarcely see one another; and the water broke into the boat, so that it was nearly tasted death for every man, shed his blood for all men, one man's work to heave it out; and all our company and is the propitiation for our sins; and not for ours were discouraged, most of them being very sea-sick. only, but also for the sins of the whole world. He alone is our Redeemer and Saviour, the captain of Henry Hosier, of whom I had the most hopes for our salvation, the promised seed, who bruises the help, said that he could not steer the boat any longer. What by the extreme darkness, the roughness of the serpent's head; the alpha and omega, the first and the last. He is our wisdom, righteousness, justifica-waves, boisterousness of the wind, and hard rain, I, tion, and redemption; neither is there salvation in unwell as I was, was obliged to undertake the steerany other; for there is no other name under heaven, ing of the boat, and not without some conflicts of mind, not having any certainty from any outward rule given among men, whereby we may be saved. what way we went, having no fire, and the boat be As he ascended far above all heavens, that heing open, we could not have any light to see our might fill all things, his fulness cannot be compre- compass. But my faith was in the Lord, that he hended or contained in any finite creature, but in would bring us to shore; and I kept as near the wind some measure known and experienced in us, as we as she would sail, and told my poor, sick, and helpare prepared to receive the same; as of his fulness less company, I believed that we should not perish, we have received grace for grace. He is both the although we might miss our port. But the like imword of faith and a quickening spirit in us, where-minent danger I think I was never in before, upon by he is the immediate cause, author, object, and any water: yet, renowned over all be the great name strength of our living faith in his name and power, of the Lord for ever, we put into the mouth of our and of the work of our salvation from sin and bon- desired river Perquimus, as though we had seen it in dage of corruption. the day, or steered by a compass, neither of which The Son of God cannot be divided from the least we had the benefit of for several hours. Here we or lowest appearance of his own divine light or life went ashore, and made a great fire under the river's in us, no more than the sun from its own light: nor cliff, and about midnight the moon rose, and it clearis the sufficiency of his light within set up or men-ed up and froze, and was very cold. My companions tioned in opposition to him, or to his fulness consi- falling asleep, I turned them over, pulling them from dered as in himself or without us: nor can any mea- the fire as it increased, and putting them nearer as it sure or degree of light received from Christ, be failed, but could not keep them awake. I sought properly called the fulness of Christ, or Christ as in logs of wood, and carried them to and minded the fulness, nor exclude him from being our complete fire, which was work enough for the remaining part Saviour. And where the least degree or measure of of the night; but morning being come, we got into this light and life of Christ within, is sincerely waited our cold icy boat, and sailed away towards the meetin, followed and obeyed, there is a blessed increase ing. When we were come among Friends, notice of light and grace known and felt; as the path of the was given of a stranger being there; and a heavenly

Thomas Story. Having been concerned in writing they renewed their rage, swearing they would have sion that the trials they had to endure were nearly

A RELIGIOUS AND LITERARY JOURNAL.

SEVENTH DAY, FIFTH MONTH, 17, 1828.

"November 18.-My wife went to a Nach given by one of the wealthy natives, Baboo Rouplall Mullich, whose immense house with Corinthian pillars we had observed more than once in our passage along the Chitpoor road. She has given a full ac- "To do us great honour, we were now shown into acount of it in her journal. I was kept away by a another room, where a supper table was laid out regard to the scruples of the Christian and Moham- for a select few, and I was told the great suppermedan inhabitants of Calcutta, many of whom look room was well supplied with eatables. I returned on all these Hindoo feasts as indiscriminately idolat-home between twelve and one much tired, and not the least disposed to attend another Nach."