FOR MAY, 1838. What saith the Scripture ?-Roм. iv. 3. THE INWARD LIGHT, AND THE MORAL SENSE. "How have you made division of yourself? In taking a view of the present state of the doctrinal controversy in the Society of Friends, it is interesting to notice the distinguishing features by which the conflict is marked, as well on this as on the other side of the Atlantic. There can be no doubt that a great majority of its members in this land, who are opposed to evangelical views, may be divided into two classes: 1st, those who are mere nominal Quakers, having obtained their right of membership by birth, and being absorbed in business, in providing for the maintenance of their families, and in the concerns of this life: 2nd, those who are but a little raised above want, and who may be looking to their connexion with the Society as they would to being members of a benefit club. These, of course, unite with the former class in cherishing an indifference to the subject, if not a dread of it; and thus both parties swell the ranks of such as are hostile to the spread of simple, unadulterated Scriptural truth. Neither of the classes above-mentioned trouble their heads with subjects of an abstract or controversial nature; it being more congenial to their idleness, their indifference, or their interest, that no alterations or improvements which involve the necessity of a change should take place; and therefore these parties combine in exerting their influence to keep the old machine still going, with all its defects, patiently enduring its creakings and groanings, rather than consent to any repairs. If, however, a comparative estimate could be made between those, on both sides, who possess real intelligence and cultivated minds, and who are above the influence of sordid motives, K or a love of ease and quiet, a different result might be anticipated; or, at least, we may be assured that this apparently great majority would be considerably lessened. However this may be, it is very evident that in this country, although there is, no doubt, an equal dislike to the dissemination of simple Gospel truth, and as determined a resolution to hinder and stop its growth, yet such opposition is carried on in a more secret and underhand manner-it does not lift so unblushing a front as in America. Here it crawls upon the ground, while there it stands erect: here it insinuates itself like secret poison; and it may, by no difficult process of analysis, be found combined with extraordinary zeal for the writings and practices of " Early Friends;" or be artfully introduced into documents from superior meetings, in the shape of advices and cautions against the admission of improper books into families. It may also be reiterated in family visits, and in meetings of discipline, particularly among the women. In some places, it may be that this religious bigotry and intolerance have been carried even to the forming a sort of secret association to forward the same object, in which the parties are bound together by an unwritten, but well-understood compact, which requires no formality of terms to render it obligatory. These persons pursue their object with a step as steady as Time. They are constant attendants of Monthly Meetings, and thus miss no opportunity of promoting the general design. Yet it may safely be said, (and this is applicable to both countries,) that little disposition is shown to investigate the subject to test the points of difference, by a simple reference to Scripture, as the alone standard of truth; or to regard those points as questions of superior importance, involving the interests of immortal souls. On the contrary, an anxious care is manifested to prevent the doctrines and practices of "Early Friends" from being questioned, or brought into jeopardy. This is shown, not only by eluding the Scriptural test when these subjects are discussed in private conversation, but in a more public character; as was strikingly evinced when the committee, deputed by the Yearly Meeting of 1836, visited Lancashire. The professed object of the appointment was, to inquire into the grounds of the disunity subsisting there; but, although some of its members had just been occupied in drawing up that beautiful and satisfactory testimony to the Divine authority of the holy Scriptures, which was inserted in the Yearly Epistle for that year, even this committee shrunk from testing the questions at issue by Scripture, and therefore the Beacon was tried by an inferior standard-by the traditions of the elders, or the recorded sentiments of uninspired and fallible men. It appears, by some recent communications from an intelligent English Friend, who has spent some time in the United States, and whose attention has been particularly directed to the state of things amongst those who go under the name of Quakers, that Hicksism does not there sculk and hide its head; or by indirect means, as in this country, endeavour to make its way; but stalks abroad with the most shameless effrontery. This is particularly observable in the addresses delivered in the Hicksite meetings for worship, by their acknowledged preachers; which, at times, express sentiments and doctrines of such ultra scepticism and daring infidelity as are little short of blasphemy. It is most painful to remark, but it cannot be disproved, that the doctrine of the "inward light," as held by the Hicksites, is as much opposed to revealed religion as deism itself. This must be evident to every discriminating mind that has watched it from its first rise, and noticed the fruits which are its natural product, and are daily ripening and becoming more conspicuous. If the reader is acquainted with the writings of Lord Herbert, Lord Kaimes, Voltaire, and others of that school, he will not fail to discover that Hicksism also springs from the ancient root of unbelief, and is a heresy of no modern invention. If it has any distinguishing features of modern character, perhaps it may be found in its unmanageable nature, its want of prudence and foresight, its disregard of consistent rationality. It is, indeed, more revolting to reason than the principles of philosophic deism, since it combines the errors of infidelity with those of fanaticism. When the boundaries assigned in the holy Scriptures to our knowledge of the attributes and government of God are once transgressed,-when we give the reins to "the imaginations of our evil and deceitful hearts," and boldly enter the regions of scepticism, there is no conceit too wild and visionary not to be embraced, and not to find admirers and followers; who begin, perhaps, by imperceptible degrees, to exemplify the facilis descensus Averni, but soon proceed on their fatal course with the accelerated velocity of falling bodies. In support of these assertions we may adduce sufficient evidence by quoting the following extracts from the letters of the English Friend above mentioned: Skaneatcles, Onondaga County, 9 mo. 1, 1837. “First day.—I went this morning to the Hicksite-house, which is the old one of Friends, prettily situated on the borders of the lake, a little distance from town. There is a noted Hicksite minister here, of the name of H C. I wished to hear him, and was not disappointed. He began by a consideration of the ancient gods and their worshippers-Belus, Moloch, Bacchus, Astarte, and a triplicate Belial. Then he turned to the East Indians and Mohammedans; and, after alluding to their cruel orgies and priest-ridden state, he came to the Catholics; then to the Protestants, proving they were as bad as the Catholics by their treatment of the Irish; and asserting that the Irish were no better off than American slaves, except as to their not being liable to be sold. Then he attacked the whole Christian world, saying they were not a whit better-nay, they were not so good as the worshippers of Bacchus ; for these only injured the body, whereas their ministers lead the soul astray, having set up their Moloch, to whom every knee must bow. Then he attacked Scripture, saying it was a translation to please the priests. He instanced the word 'hell,' which the translators, he said, had rendered into 'hell'in thirty places, into 'grave' in upwards of twenty places, and into 'pit' in several places, and asserted that 'oblivion,' or 'grave,' was the true meaning. He attacked Abolitionists and Temperance Societies, saying, they were shrines to Moloch to get pay for supernumerary priests; spoke blasphemously of the atonement; and then curiously wound up by quoting several texts from the New Testament to prove his theory of the light leading into all truth.' There was an allusion to the duty of worship,—it was a sad combination of reason, nonsense, and infidelity. "Hicksism here is no mystery; the ministers now tell their minds without reserve. A separation properly took place, and I am sure too much has not been said against them. They are very far below Unitarians, for they do not believe the Bible as Christians receive it. C is an interesting-looking old man, with silvery locks. The orthodox are but few families: their meeting-house is small. The settlement on the west of the lake is chiefly composed of Hicksites. The houses are very neat, and the land well cultivated; and it must have been very attractive to visitors before the desolation." "New York, 10th mo. 23, 1837. "I went yesterday to the Hicksite meeting: my letter to S. touches upon it. Hicksism, in England, can never, I think, assume its true features; but here it has no mask. G. F. P. began by quoting,' Let me die the death of the righteous, and may my latter end be like his.' Why do we wish this?' said he ; 'because God is righteous. Hence the blind teaching of the present day is blasphemy, by making God unjust, in slaying the innocent for the guilty. But, blessed be God, it is not true! it never was-it never shall be true! And these hirelings teach that there is a Trinity-abominable fallacy! There is one great power Almighty, and three manifestations. The first was, the Breath of Life; the second, exactly the same thing that is now called the Spirit of Life in Christ Jesus; the third manifestation, *. Now, as we obey this Breath of Life we become just and justified, which is the first or lowest heaven; as we advance, we become merciful, joined to mercy, which is the second heaven; and our righteousness being complete, we become one with perfect love, which is the third heaven: so that every man is saved by his own righteousness, and not by another's: that the will of the Almighty never was, and never would be revealed, either by men or books, because, if it was, it would rob God of his glory.' "I need not enlarge. The bulk of the meeting were fashionable looking young * The writer says he has forgotten how the third manifestation was described, but the eneral meaning may be inferred from the rest of the sentence. men, whether members or not I cannot say. A public meeting, by J. K., of Pennsylvania, was announced for the evening." It will at once be evident that these extracts are merely reminiscences of discourses, which might have taken up much time in the delivery, as was really the case. On this account considerable allowance should be made for possible incorrectness as to the exact words used; while, at the same time, there can be no doubt entertained that the general idea they convey of the doctrines and sentiments expressed is correct. Both discourses were elaborate attempts to establish, or uphold, a particular religious theory, which may be not unaptly designated as deism run mad; though, no doubt, it was the intention of the preachers to build on the same foundation, and to identify their structure with that of Fox, Barclay, and Penn; but such, alas! is the natural tendency of the doctrine, that, like a falling stone gravitating towards the centre, it seems at once to ally and to incorporate itself with deism. It appears to have been the design of the first speaker to exhibit such a picture of the ignorance, folly, and stupidity of mankind, from the earliest period, evidenced in their priest-ridden submissiveness to whatever was thus laid upon them, and willing co-operation in working "all uncleanness with greediness," as to establish a basis broad enough to sustain a towering edifice of infidelity; and then to represent that this universal tendency of mankind to deceive and to be deceived,—to destroy each other's happiness,—to make a prey of each other, and, as agents of the devil, to infuse into each other's cup the poison of enmity and hatred, as far as it is possible; that all these evils are to be checked, and a perfect healing remedy obtained, by "the inward light" manifesting its power to lead these poor distracted creatures into all truth. As if mankind, after being left to grope in darkness for nearly six thousand years, were now greeted, as at the dawn of morning, by the rising of this new luminary; and yet, stranger infatuation! he aims to support his theory by adducing that very authority which he had just ridiculed and blasphemed as an evidence of its truth! The discourse of G. F. P. exhibits another instance of that wild ranterism which, there is too much reason to fear, characterises many of the addresses of the Hicksite ministers. His apparent object was, to establish the doctrine of salvation by human merit-the efficacy of works without faith; that, in fact, man can save himself; absurdly assuming the possibility of our proceeding from one step to another in a course of obedience; thus attaining first one heaven, and then another, till we reach such a state of perfection that we may claim the reward |