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the perfection of his God. True, it does not operate mechanically; nor by chemical affinity; nor by electrical conductors; nor by magical effect. It is alone by contact wsu2 the mind, that it generates its own transcendent good. It does not profess, by mere proximity, or local residence, or geographical classification, or pious ancestral eminence, to restore and save us. By understanding it, loving it, doing it; and in no other way, are its eternal restorative excellences divinely realized to a human being. Where then or when was there ever a proper instance of failure? To understand, and love, and do, its truth, is the philosophy of experimental religion. Where not so entertained, it does not profess to confer the benefit. Whence I observe, once more, 3. That THE ONLY GENUINE ENEMIES OF PRIEST-CRAFT ON THE GLOBE, ARE TRUE ENLIGHTENED CHRISTIANS ; and this, just in proportion to their real conformity to the gospel, that infallible institute of God. Hence these are steadfastly and comparably the only friends of diffusing the scriptures ; of enlightening the people; of circulating sound intelligence; of multiplying and universalizing the facilities of knowledge ; of correct and manly reasoning; of proving what they hold and what they teach, inducing the people every where to be “more noble than those in Thessalonica, receiving the word with all readiness of mind, and SEARCHING THE SCRIPTURES DAILY, WHETHER THOSE THINGS ARE so;" of exposing all imposture; of having their own credentials searched; and of having Jesus Christ, and not themselves, glorified in the salvation of men ; saying, “not for that we have dominion over your faith, but are helpers of your joy : for by faith ye stand.” Again, I observe, 4. That INFIDELS AND HERETICS, GREAT AND SMALL, ARE THE GREATEST PATRONS OF SECTARIANISM AND PRIEST-CRAFT IN TERRITORIAL CHRISTENDOM. This paradox is still a truth. They are, it may be, opposed to all sectarianism-EXCEPT THEIR OWN; since they are themselves a sect; and their interests are as completely one as were those of Herod and Pilate-when Christ is to be
down or slain! Under their nominal guise of opposing sectarianism, they cloak their spiritual theomachytheir opposition to all religion, and to God himself: they wish to put down christianity, and put up the priest-craft of infidel sincerity, philosophizing atheism, and the apotheosis of reason! How silly the victims of their devices! They would take from us all the shield and all the sword we either have or desire, against the very priest-craft of which they are the vaunted enemies ; “the sword of the Spirit, which is the word of God,” and “the shield of faith
invincible in combat. I observe lastly, 5. That QUAKERISM IS EVIDENTLY A SYSTEM OF DOUBLE-REFINED PRIEST-CRAFT. Its influence mind is confessedly as great as that of the ancient Druids or the followers of any heretical delusion ever broached. Is it warranted ? Is it a legitimate influence ? Can it be demonstrated? Can they “ render a reason ” for their towering pretensions ? Can they rationally resolve their spiritual regime into the manifest authority of God? Is their domination at one identically with that of the holy
scriptures ? Is Quakerism christianity? Let candid examination, attending dispassionately to evidence, answer. As a witness, if I may speak, I am not afraid to record that if Jesuits and Roman priests are in favor of the circulation of the scriptures, and opposed to the maxim that “ignorance is the mother of devotion ;" if the papal hierarchy are not mainly an organization of infidels ; if THEIR KNOWN PRIESTCRAFT, and boasted infallibility, are in favor of the universal diffusion of knowledge; if they are wont to prefer evidence to authority ; and if they allow the right of private judgment in religion ; then is Quakerism a system of evidence, aloof from imposture, and involving none of the vital elements of spiritual tyranny, potent priest-craft, and servile submission: then, and only on those suppositions, is it not a system of imposture. They will say, this is mere assertion. Possibly not. However, some argument may appear in this treatise. But I speak also with the privilege of a witness. If I do not know both sides, namely, Quakerism and christianity, it has scarcely been for want of opportunity or application : and I surely know my accountability. Besides, I know the accountability of others. No one is obligated to believe what I say, without evidence, or against it; and no one will reject truth, adequately shown, from whatever motive, without an inevitable responsibility to God. “But all things that are reproved (reprovable) are made manifest by the light : for WHATSOEVER DOTH MAKE MANIFEST,
Wherefore he saith, Awake, thou that sleepest, and arise from the dead, and Christ shall
give thee light.” The word of God makes manifest.
Some will say, Why so severe in the abstract?. We must judge Quakerism by its fruits. I answer, certainly, by its fruits ; but what is to be the criteRION? The whim of human softness, or the caprice of the million, or the philosophy of infidels, or the partiality of worldlings, or “the friendship of the world which is enmity against God ?” or, his holy word alone ? If the latter, I fully consent; and say, this is exactly what I have done. With the word of God for the criterion, I judge the system; and pronounce its fruits to be mystical, deceptive, fallacious, and ordinarily any thing but genuine christianity. I sincerely believe that-Hickism is one of the genuine fruits of Quakerism; and that its common appropriate fruits are different in kind, and contrary in nature, when compared with the wise, intelligible sober, practical, holy, catholic fruits of christianity. “Judge not according to the appearance; but judge righteous judgment:" and let those who flatter Friends now, remember that Jesus Christ will call them to account for it at a tribunal where flattery will be shown to any one, only as a sin to be branded and condemned. How specious is the practising of “them that glory in appearance, and not in heart." How imposing is their glorying ; how superficial; how irradiate with the glare that betokens “ an angel of light!" But what right has an impenitent or unconverted sinner, no matter how • plain' and no matter who, to arrogate the prerogatives of the children of God! to vaunt as if any thing was good enough, as a substitute or an equi
valent, for a changed and sanctified heart-a heart purely at "peace with God through our Lord Jesus Christ ?" Let men beware of democracy in religion! Christianity is not a republic, but a kingdom. It is an eternal theocracy; and monarchists alone can constitute its subjects. Reader, surrender
your heart, your mind, your being, fiducially, to the Prince eternal, “ on whose head are many crowns;" accept his salvation in cordial obedience to the truth, and yours it is for ever! 0—will you ?
It may be thought that what is here exhibited, and the manner of it, betrays a degree of confidence that wise men will only compassionate ? What can I expect to effectuate ? What does it imply that I should think to assail with effect a structure that has stood the brunt of intellectual chieftainship for so many generations? Will Quakerism go down now, because I write ? To all this, I answer—My confidence is indeed singular and very steadfast ; but its nature perhaps and its objects may not be well understood. I would ask the curious and the penetrating, and especially the judicious christian, to resolve these questions : Is it confidence in myself, or the cause, that is here exemplified ? in any thing of my own, as such; any thing to which I am sufficient as of myself; any thing that is to happen as the mere result of what I can do ? Or is it confidence in God? I TRUST IN GOD ALONE-in his truth and his cause : in his purposes and prophecies and providences and promises—that quadruple alliance of faith, that everlasting and harmonious chain of strength omnipotent, in which to confide