REVIEWS.
Memoir of the Late Rev. Joseph Hughes, A.M., one of the Secretaries of the British and Foreign Bible Society.ByJohn Leitchild. pp. 498.—Ward.
Memoir of the Late Rev. Joseph Hughes, A.M., one of the Secretaries of the British and Foreign Bible Society.ByJohn Leitchild. pp. 498.—Ward.
We are not aware that we can commence our notice of this instructing volume better than by citing the words with which it concludes: "The memory of the just is blessed." But then "memory" must be enriched and refreshed by the knowledge of facts which illustrate the principles and character of "the just;" and if, with such assistance, it becomes strengthened and sanctified to enlarge and perpetuate the exercise of practical piety, it must be "blessed" indeed.
That the perusal, even of the most eminently pious biography, may have its disadvantages, we are prepared to admit; yet, judicious reflection, accompanied with progressive experience, will effect much towards preserving the considerate and devout reader from concluding that human excellence in the present state, however elevated, can be entirely detached from some qualifying alloy, or that the less distinguished may not be raised to the possession of "the best gifts," by that sovereign benevolence to which every creature, whether in earth or in heaven, is indebted, for whatever measure of natural superiority or moral greatness he may obtain.
It remains, therefore, our unshaken conviction, that, upon the whole, the amount of benefit arising from a suitable regard to such works as this now before us, vastly preponderates over the influence of certain objections which, were they allowed to operate beyond suggesting a salutary caution to the reader, might deprive us of some of the most powerfulstimulito noble enterprise, and some of the richest sources of sacred enjoyment.
Mr. Hughes was born, we learn from his own account contained in this memoir, in London, Jan. 1, 1769. His father was a native of Wales; his mother, of Lancaster. A few months after his birth, he was put, for the benefit of country air, to Mrs. Edwards, a nurse residing at Cuffley, on Enfield Chase, with whom he remained several years. Afterwards his parents placed him under the instruction of an ancient matron, of the name of Hudson. At a very early period he assumed a manner and appearance far above his years. "Joseph," one said to him, "do you love play?" to which the grotesque little urchin, as he calls himself, demurely replied, "I did, formerly!"
In his tenth year he was received as a pupil and boarder in the family of Mr. Smalley, minister of a Presbyterian congregation at Darwen, near Blackburn, in Lancashire. Here he continued for a few of the most important years of his life. From Darwen he was removed to a free school at Rivington in the same county. He was baptized by the late Dr. Stennett, and a few months afterwards was placed upon Dr. Ward's trust as a theological student in the Academy at Broadmead, Bristol. Dr. Caleb Evans was President; Mr. James Newton, A.M., Classical Tutor. Here he continued the usual term, with a view of completing his course in Scotland. Mr. Hughes thus speaks for himself:—
"Before quitting Bristol for Scotland, I enjoyed the advantage of hearing, as the assistant of Dr. Evans, Robert Hall, who also took part in the tuition of the students. The genius and attainments of the last individual would be ill pourtrayed by me. They command admiration wherever he is known; and if his pen had been as busy as his mind is capacious, ardent, and sublime, they would have commanded the admiration of distant ages. No one, before I had listened to him, had translated the classics in my hearing, with equal grace and spirit;no one had given me such an impression of intellectual nature: but he seems never to have formed the same lofty estimate of himself as he must have known that all his acquaintance held most tenaciously. The paucity of his publications must be ascribed to this. 'On what subject,' he has substantially said, 'can you recommend me to write, on which better things have not already appeared than it is in my power to produce?' Hence we may account for his diffidence, amounting to anxiety, when he has espied among his public auditors, a Parr, or a Mackintosh. Having been asked what he thought of the famed John Henderson, he said, 'I felt myself to be a mere child in his presence.'" p. 37.
"Before quitting Bristol for Scotland, I enjoyed the advantage of hearing, as the assistant of Dr. Evans, Robert Hall, who also took part in the tuition of the students. The genius and attainments of the last individual would be ill pourtrayed by me. They command admiration wherever he is known; and if his pen had been as busy as his mind is capacious, ardent, and sublime, they would have commanded the admiration of distant ages. No one, before I had listened to him, had translated the classics in my hearing, with equal grace and spirit;no one had given me such an impression of intellectual nature: but he seems never to have formed the same lofty estimate of himself as he must have known that all his acquaintance held most tenaciously. The paucity of his publications must be ascribed to this. 'On what subject,' he has substantially said, 'can you recommend me to write, on which better things have not already appeared than it is in my power to produce?' Hence we may account for his diffidence, amounting to anxiety, when he has espied among his public auditors, a Parr, or a Mackintosh. Having been asked what he thought of the famed John Henderson, he said, 'I felt myself to be a mere child in his presence.'" p. 37.
In October, 1787, Mr. Hughes set out for Aberdeen, with his fellow-student, Mr. (afterwards Dr.) John Evans. Here his literary acquisitions were enriched, and his religious character much improved. Some attachments and friendships were formed, which, in following years, were ripened to maturity. Having taken his degree, he spent one session at Edinburgh, where he was most affectionately received by the venerable Dr. Erskine.
In 1791, he was solemnly called to the ministry, by the church at Wild Street, and invited to fill the situation of Classical Tutor at the Bristol Academy. Dr. Evans dying in August this year, Mr. H. continued to preach at Broadmead during the remainder of that and nearly the whole of the following year. About this time he renewed an attachment formed while a student at Bristol, between himself and Miss Esther Rolph, youngest daughter of George Rolph, Esq., a respectable solicitor at Thornbury: who afterwards became his wife, and who lives to lament her loss.
In December, 1792, Mr. Hughes accepted the office of assistant minister at Broadmead; Mr. (afterwards Dr.) Ryland, having become the Pastor and President of the Academy. In this connexion, however, after a time, Mr. H. encountered difficulties and discouragements which at length terminated in his removal to Battersea in July, 1796. In the following year, he was ordained: the service was attended to in the Independent chapel, at Clapham. Mr. Josiah Thompson, his early patron, delivered the charge, and Mr. Dore preached to the people. Other parts were taken on the interesting occasion by Mr. Liddon, of Hemel Hempstead, and Dr. Rippon, who has survived them all.
The "Religious Tract Society" was instituted in 1799, of which Mr. Hughes was appointed Secretary, and which office he retained to the period of his death. But it was as the Secretary of the "British and Foreign Bible Society" that he was universally known and admired. This noble institution, which he seems, in conversation with the Rev. T. Waters, of Worcester, to have admitted originated in a suggestion from himself, was publicly formed March 7th, 1804, at the London Tavern, Cheapside; Granville Sharp, Esq., in the chair. To the discharge of the delightful but onerous duties of this honourable office, he consecrated his distinguished talents and eminent piety, during nearly the last thirty years of his life.
Towards the close of his life, in consequence of some trying occurrences at Battersea, certain efforts were made to remove him into the metropolis. This movement, however, called forth renewed feelings and expressions of mutual attachment between himself and the persons who had so long enjoyed his ministration; and he respectfully declined the overture which had been made to him from London.
For a considerable time before his death, Mr. Hughes had been afflicted with a pain in one part of his foot. This did not at first occasion any alarm; but early in July 1833, having set out on a long journey to Wales, and other places, on behalf of the Bible Society, the affection in his foot so increased, and, by the necessary exertion in prosecuting the object of his journey, became so aggravated, that he was obliged to retire to the house of a friend in the vale of Abbey Tintern, and give up what remained of his projected tour. This sickness was to be unto death; rest and retirement did not mitigate the symptoms of his complaint. Amidst great suffering he was removed toBath; and when it was found that little hope remained of a cure being obtained, he was conveyed in an invalid carriage from Bath to the house of his son, where, after continuing a few days, he was taken to his own residence. Throughout his affliction, though his sufferings appear often to have been exceedingly acute, he discovered the most exemplary patience and resignation; the frame of his mind seems to have been uniformly devout and serene, and his confidence in the person and work of the divine Redeemer, strong and unwavering. At length, the time of his departure arrived. On the evening of October the 3rd, 1833, in the sixty-fifth year of his age, he peacefully left these mortal shores.
The character of his mind, of his studies, of his conversation, of his oratory on the platform, and of his sermons from the pulpit, Mr. Leifchild has delineated with the hand of a master, having possessed all the advantages of personal and confiding friendship. The mental and moral excellences of Mr. Hughes were unquestionably very exalted; but his communications often appeared to suffer from what, perhaps, might not improperly be denominated, a constitutional coldness of manner, which seemed to impose a sort of reluctant constraint on his own feelings. We remember a gentleman of the Tract Committee remarking, "I admire Mr. Hughes—I hear him,—I see him—I want tofeelhim." It was evident that, in himself, he felt intensely here; and, doubtless, he now burns with all the holy ardour of a seraph in the celestial world.
Were it practicable, we should have peculiar satisfaction in gratifying our readers, and enriching our columns, with lengthened extracts from this interesting volume; but we must confine ourselves to two, which, we are sure, both on account of what they contain, and the high respect in which the writers of them have been long and deservedly held, will be most acceptable to our readers. The first is from the pen of Mr. Jay.
"Mr. Hughes was often and much at Bath, formerly, supplying several years at Argyle Chapel, for six weeks together, while I was in town. I have been intimately acquainted with him for upwards of forty-three years, and have exchanged more mind with him than with any man I ever knew, except my friend and tutor, Cornelius Winter. With regard to religious things, we only differed as to baptism; and if we did not love each other the more for this difference, I am sure we did not love each other the less. We disagreed, too, a little with regard to composition and preaching: he too squeamish, and I too careless; he labouring for correctness, and I for impression (in grasping which I sometimes erred); he too satisfied if he could abide criticism, and I too careless of critical judgement, if I could secure effect. Yet, though he was often kindly finding fault with me when we were alone, he was always seeking opportunities to hear me; and I cannot be ignorant how much I shared his commendation, as an author and a preacher. I am thankful for my intimacy with him. My esteem of him always grew with my intercourse.I never knew a more consistent, correct, and unblemished character.He was not only sincere, but without offence, and adorned the doctrine of God our Saviour in all things."His mind was full of information; his conversation, singularly instructive, and very edifying; and while otherstalkedof candour and moderation, heexemplifiedthem. In his theological sentiments he was firm, yet sober and liberal, and not too orthodox (as I have often known this,) to be evangelical. But why do I write this? you know it as well as I, and will describe it better." p. 143.
"Mr. Hughes was often and much at Bath, formerly, supplying several years at Argyle Chapel, for six weeks together, while I was in town. I have been intimately acquainted with him for upwards of forty-three years, and have exchanged more mind with him than with any man I ever knew, except my friend and tutor, Cornelius Winter. With regard to religious things, we only differed as to baptism; and if we did not love each other the more for this difference, I am sure we did not love each other the less. We disagreed, too, a little with regard to composition and preaching: he too squeamish, and I too careless; he labouring for correctness, and I for impression (in grasping which I sometimes erred); he too satisfied if he could abide criticism, and I too careless of critical judgement, if I could secure effect. Yet, though he was often kindly finding fault with me when we were alone, he was always seeking opportunities to hear me; and I cannot be ignorant how much I shared his commendation, as an author and a preacher. I am thankful for my intimacy with him. My esteem of him always grew with my intercourse.I never knew a more consistent, correct, and unblemished character.He was not only sincere, but without offence, and adorned the doctrine of God our Saviour in all things.
"His mind was full of information; his conversation, singularly instructive, and very edifying; and while otherstalkedof candour and moderation, heexemplifiedthem. In his theological sentiments he was firm, yet sober and liberal, and not too orthodox (as I have often known this,) to be evangelical. But why do I write this? you know it as well as I, and will describe it better." p. 143.
Thus Mr. Jay, concerning the lamented Mr. Hughes. But now we introduce Mr. Foster's letter, addressed to him while languishing into death. "The letter referred to," says Mr. Leifchild, "as forwarded to him by his friend, Mr. Foster, the editor is happy in being permitted to subjoin;—a letter which leaves it hard to determine, whether the feelings of the writer, or of the receiver, were most to be envied."
"Stapleton, September 18, 1833."In conveying a few sentences for the last time to my dear old friend, I wish to be allowed to say why such a token of sympathy and affection is so late."Returning from a long excursion in North Wales, very near the time of your removal to London, I was surprised and grieved at the report of yourseyerely afflicted situation at Bath. My impulse to go thither was repressed by the information that no one was admitted to see you. After hearing successive accounts, I wrote a few lines of inquiry to Mr. Evill; and was answered that you had just been removed to London,—with a promise of sending me the information they should receive; which has been done. During the subsequent time, I have withheld from writing to you, partly by information that your great weakness rendered every unusual intervention painful to you, and partly by a report confidently affirming that you had left this world. But at last, and previously to receiving yesterday a message from you through the hands of Mr. R. Cottle, I had determined to write to Mr. George, and put it at his discretion whether to show you the letter."The thought of my dear and ever faithful friend as now standing at the very verge of life, has repeatedly carried me back in memory to the period of our youth, when, more than forty years since, we were brought into habitual society, and the cordial esteem and attachment which have survived, undiminished, through so long a lapse of time, and so much separation.Thenwe sometimes conjectured—but in vain—what might be the course appointed us to run; and how long; and which might first come to the termination.Nowthe far greater part of that appointment has been unfolded and accomplished. To me a little stage further remains under the darkness; you, my dear friend, have a clear sight almost to the concluding point. And while I feel the deepest pensiveness in beholding where you stand, with but a step between you and death, I cannot but emphatically congratulate you. I have often felt great complacency in your behalf, in thinking of the course through which Providence has led you,—complacency in regard to the great purpose of life, its improvement, its usefulness, and its discipline and preparation for a better world. You are, I am sure, grateful to the Sovereign Disposer in the review of it. You have had the happiness of faithfully and zealously performing a great and good service, and can rejoice to think that your work is accomplished, with a humble confidence that the Master will say, "Well done, good and faithful servant," while you will gratefully exult in ascribing all to his own sovereign mercy in Jesus Christ."But, oh, my dear friend, whither is it that you are going? Where is it that you will be a few short weeks or days hence? I have affecting cause to think and to wonder concerning that unseen world; to desire, were it permitted to mortals, one glimpse of that mysterious economy; to ask innumerable questions to which there is no answer: What is the manner of existence—of employment—of society—of remembrance—of anticipation—of all the surrounding revelations to our departed friends. How striking to think thatshe[D]so long and so recently with me here, so beloved, but now sototallywithdrawn and absent—that she experimentally knows all that I am in vain inquiring!"And a little while hence, you, my friend, will be an object of the same solemn meditations and wondering inquiries. It is most striking to consider—to realize the idea—thatyou, to whom I am writing these lines, who continue yet among mortals, who are on this side of the awful and mysterious veil—that you will be in the midst of these grand realities, beholding the marvellous manifestation, amazed and transported at your new and happy condition of existence, while your friends are feeling the pensiveness of your absolute and final absence, and thinking how, but just now as it were, you were with them."But we must ourselves follow you to see what it is that the emancipated spirits, who have obtained their triumph over death and all evil through the blood of the Lamb, find awaiting them in that nobler and happier realm of the Great Master's empire; and I hope that your removal will be, to your other friends and to me; a strong additional excitement, under the influence of the Divine Spirit, to apply ourselves with more earnest zeal to the grand business of our high calling."It is a delightful thing to be assured on the authority of revelation, of the perfect consciousness, the intensely awakened faculties, and all the capacities and causes of felicity of the faithful in that mysterious separate state and on the same evidence, together with every other rational probability, to be confident of the re-union of those who have loved one another and their Lord on earth. How gloomy, beyond all expression, were a contrary anticipation!"My friend feels, in this concluding day of his sojourn on earth, the infinite value of that blessed faith which confides alone in the great Sacrifice for all the sole medium of pardon and reconcilement, and the ground of immortalhope. This has always been to you the very vitality of the Christian religion: and it is so—it is emphatically so—to me also."I trust you will be mercifully supported,—the heart serene, and, if it may be, the bodily pain mitigated, during the remaining hours, and the still sinking weakness of the mortal frame; and I would wish for you also, and in compassion to the feelings of your attendant relatives, that you may be favoured so far as to have a gentle dismission; but as to this, you will humbly say, 'Thy will be done.'"I know that I shall partake of your kindest wishes and remembrance in your prayers—the few more prayers you have yet to offer before you go. When I may follow you, and, I earnestly hope, rejoin you in a far better world, must be left to a decision that cannot at the most be very remote; for yesterday completed my sixty-third year. I deplore before God my not having lived more devotedly to the grand purpose; and do fervently desire the aid of the good Spirit, to make whatever of my life may remain much more effectually true to that purpose than all the preceding."But you, my friend, have accomplished your business—your Lord's business—on earth. Go, then, willing and delighted, at his call."Here I conclude, with an affecting and solemn consciousness that I am speaking to you for the last time in this world. Adieu, then, my ever dear and faithful friend. Adieu—for a while! May I meet you, ere long, where we shall never more say, farewell!"J. Foster."[D]Mrs. Foster.
"Stapleton, September 18, 1833.
"In conveying a few sentences for the last time to my dear old friend, I wish to be allowed to say why such a token of sympathy and affection is so late.
"Returning from a long excursion in North Wales, very near the time of your removal to London, I was surprised and grieved at the report of yourseyerely afflicted situation at Bath. My impulse to go thither was repressed by the information that no one was admitted to see you. After hearing successive accounts, I wrote a few lines of inquiry to Mr. Evill; and was answered that you had just been removed to London,—with a promise of sending me the information they should receive; which has been done. During the subsequent time, I have withheld from writing to you, partly by information that your great weakness rendered every unusual intervention painful to you, and partly by a report confidently affirming that you had left this world. But at last, and previously to receiving yesterday a message from you through the hands of Mr. R. Cottle, I had determined to write to Mr. George, and put it at his discretion whether to show you the letter.
"The thought of my dear and ever faithful friend as now standing at the very verge of life, has repeatedly carried me back in memory to the period of our youth, when, more than forty years since, we were brought into habitual society, and the cordial esteem and attachment which have survived, undiminished, through so long a lapse of time, and so much separation.Thenwe sometimes conjectured—but in vain—what might be the course appointed us to run; and how long; and which might first come to the termination.Nowthe far greater part of that appointment has been unfolded and accomplished. To me a little stage further remains under the darkness; you, my dear friend, have a clear sight almost to the concluding point. And while I feel the deepest pensiveness in beholding where you stand, with but a step between you and death, I cannot but emphatically congratulate you. I have often felt great complacency in your behalf, in thinking of the course through which Providence has led you,—complacency in regard to the great purpose of life, its improvement, its usefulness, and its discipline and preparation for a better world. You are, I am sure, grateful to the Sovereign Disposer in the review of it. You have had the happiness of faithfully and zealously performing a great and good service, and can rejoice to think that your work is accomplished, with a humble confidence that the Master will say, "Well done, good and faithful servant," while you will gratefully exult in ascribing all to his own sovereign mercy in Jesus Christ.
"But, oh, my dear friend, whither is it that you are going? Where is it that you will be a few short weeks or days hence? I have affecting cause to think and to wonder concerning that unseen world; to desire, were it permitted to mortals, one glimpse of that mysterious economy; to ask innumerable questions to which there is no answer: What is the manner of existence—of employment—of society—of remembrance—of anticipation—of all the surrounding revelations to our departed friends. How striking to think thatshe[D]so long and so recently with me here, so beloved, but now sototallywithdrawn and absent—that she experimentally knows all that I am in vain inquiring!
"And a little while hence, you, my friend, will be an object of the same solemn meditations and wondering inquiries. It is most striking to consider—to realize the idea—thatyou, to whom I am writing these lines, who continue yet among mortals, who are on this side of the awful and mysterious veil—that you will be in the midst of these grand realities, beholding the marvellous manifestation, amazed and transported at your new and happy condition of existence, while your friends are feeling the pensiveness of your absolute and final absence, and thinking how, but just now as it were, you were with them.
"But we must ourselves follow you to see what it is that the emancipated spirits, who have obtained their triumph over death and all evil through the blood of the Lamb, find awaiting them in that nobler and happier realm of the Great Master's empire; and I hope that your removal will be, to your other friends and to me; a strong additional excitement, under the influence of the Divine Spirit, to apply ourselves with more earnest zeal to the grand business of our high calling.
"It is a delightful thing to be assured on the authority of revelation, of the perfect consciousness, the intensely awakened faculties, and all the capacities and causes of felicity of the faithful in that mysterious separate state and on the same evidence, together with every other rational probability, to be confident of the re-union of those who have loved one another and their Lord on earth. How gloomy, beyond all expression, were a contrary anticipation!
"My friend feels, in this concluding day of his sojourn on earth, the infinite value of that blessed faith which confides alone in the great Sacrifice for all the sole medium of pardon and reconcilement, and the ground of immortalhope. This has always been to you the very vitality of the Christian religion: and it is so—it is emphatically so—to me also.
"I trust you will be mercifully supported,—the heart serene, and, if it may be, the bodily pain mitigated, during the remaining hours, and the still sinking weakness of the mortal frame; and I would wish for you also, and in compassion to the feelings of your attendant relatives, that you may be favoured so far as to have a gentle dismission; but as to this, you will humbly say, 'Thy will be done.'
"I know that I shall partake of your kindest wishes and remembrance in your prayers—the few more prayers you have yet to offer before you go. When I may follow you, and, I earnestly hope, rejoin you in a far better world, must be left to a decision that cannot at the most be very remote; for yesterday completed my sixty-third year. I deplore before God my not having lived more devotedly to the grand purpose; and do fervently desire the aid of the good Spirit, to make whatever of my life may remain much more effectually true to that purpose than all the preceding.
"But you, my friend, have accomplished your business—your Lord's business—on earth. Go, then, willing and delighted, at his call.
"Here I conclude, with an affecting and solemn consciousness that I am speaking to you for the last time in this world. Adieu, then, my ever dear and faithful friend. Adieu—for a while! May I meet you, ere long, where we shall never more say, farewell!
"J. Foster."
[D]Mrs. Foster.
[D]Mrs. Foster.
A Beacon to the Society of Friends.ByIsaac Crewdson.—Hamilton, Adams, and Co. pp. 155. 12mo.A Defence of the Doctrines of Immediate Revelation, and Universal and Saving Light: in Reply to some Remarks contained in a work, entitled "A Beacon to the Society of Friends."ByThomas Hancock, M. D. pp. 92. 12mo.
A Beacon to the Society of Friends.ByIsaac Crewdson.—Hamilton, Adams, and Co. pp. 155. 12mo.
A Defence of the Doctrines of Immediate Revelation, and Universal and Saving Light: in Reply to some Remarks contained in a work, entitled "A Beacon to the Society of Friends."ByThomas Hancock, M. D. pp. 92. 12mo.
The Beacon ought to be read with serious attention, and with an honest desire to know "what is truth," by every member of the society, to whom it is addressed. Members of that society cannot need to be informed by us of the absurd and impious vagaries, advocated with an air of solemnity, as shocking as it is ridiculous, by certain members of their body in America, the leader of whom was Elias Hicks, a man of considerable acuteness and energy, but who evinced a degree of mental perversity truly appalling. Members of other societies cannot be expected to feel any great interest in the sentiments,—if sentiments they can be called,—avowed with so much complacency by that fanatic, or even in the rapid progress which they made in America. It were wholly unnecessary, therefore, even if our limits allowed it, to furnish our readers with any account of the ultra-mystic theology of Hicks. It will suffice to say, that there is scarcely a doctrine of revelation which it does not discard or explain away. The peculiar tenets of this sect were publicly denounced by the English Quakers at their yearly meeting, held in London, May, 1832; but we hesitate not to affirm—what we can easily prove—that the tracts of Elias Hicks are clearly deduced from the fundamental principles of Quakerism; that many of his statements bear a very close resemblance to those of the early Friends; and that, however they may be opposed to those writings which possess divine authority, they are fully borne out by others, which are ofalmostequal authority in the estimation of some members of the Society of Friends, and which, although that sect acknowledges no creed, are generally regarded amongst them as standards of religious doctrine.
Let us illustrate this: Elias Hicks speaks with great apparent devoutness, as well as energy, of a way of salvation, which Christians in general would imagine peculiarly his own, of which the most assiduous and prayerful student of the Scriptures would have no conception, and which, as far as we can learn, never entered the minds of Paul, and Peter, and John. He says, "It is only by gathering to this light (the light within) that we can gain a place in his favour; and by endeavouring that all our actions should proceed from the movings of this life in the immortal soul; and as this comes to be our case,we gainreconciliationwith the Father." This short sentence will appear to our readers to contain a sufficient quantity of mysticism for any purpose, and what is worse, a capital error on a point of vital importance. The Scriptures represent,not the light within, butChrist, "who was delivered for our offences, and rose again for our justification;" as "our peace, who hath made both (Jews and Gentiles) one," and hath "reconciled both unto God in one body by the cross." When the apostles were asked, by an awakened sinner, "What shall I do to be saved?" they, without any hesitation, replied, "Believe on the Lord Jesus Christ, and thou shalt be saved." They always directed men to Jesus Christ for salvation, for pardon, and for purity, for light and for life; they believed that Christians are complete in him; but that, separated from him, they can do nothing. They affirmed that "there is salvation in none other; neither is there any other name under heaven given among men, whereby we must be saved." But, if Elias Hicks were asked by a poor sinner, conscious of his pollution and guilt, but ignorant of the hope set before us in the gospel, "What shall I do to be saved?" he would reply, "It is only by gathering to the light—this saving light that is within us all, that we gain a place in his favour." He never thought of directing sinners to Jesus Christ for salvation; his directions uniformly pointed another way: "Oh, then, let us be individually endeavouring to gather to the light, and wait on the Lord, that we may see his counsel." But thisanti-christianstatement, this opposition to the word of the truth of the gospel, is in perfect accordance with the avowed and acknowledged principles of Quakerism.
One of the fundamental principles of the system is, "that there is an evangelical and saving light and grace in all," and that "this light enlighteneth the hearts of all in a day, in order to salvation, if not resisted; nor is it less universal than the seed of sin, being the purchase of his death, whotasted death for every man; for as in Adam all die, even so in Christ shall all be made alive." This is the language of Robert Barclay, the able apologist of Quakerism; and, perhaps, some of the Friends may tell us, how many degreesbelowthe authority of Paul and Jesus they hold the Apologist. It must be evident to every one, at all conversant with the past history and the present state of the society, that the Friends have ever been, and are still, in many instances (by far too many), accustomed to direct men, not to Jesus Christ, who is able to save unto the uttermost all that come to God by him: but to the principle of light and life within, which "enlighteneth the hearts of all in a day, in order to salvation, if not resisted."
Closely connected with the doctrine of inward light, is that of immediate revelation. But the veneration of men for the authority of Scripture decreases in exact proportion to their zeal for immediate revelation. Elias Hicks received revelations quite as important in their nature, as abundant in their measure, and as immediate in their mode of communication, as any with which the apostle Paul was favoured. He is therefore entitled to disregard the authority of Scripture! He has in himself a higher authority! and he is commissioned to direct men to a better, in every respect a better, guide, than that sure word of prophecy to which the first Christians were exhorted to take heed, as to a light shining in a dark place! This is his language: "It is through this comforter thatall ourknowledge of God must come; and all that ever was among rational beings under heaven, came through this medium, and none other. But, by our believing that we can help ourselves to heaven by the aid of the Scriptures,a mere written book, at the same time that we understand it so diversely, sets us to warring and quarrelling. Has not this been long enough the case, for every rational being to be instructed and to see, thatinstead of its being a sufficient rule of faith, and practice, it is the reverse, forwhile it is depended on as such, it hinders from coming to the truth. The Scriptures never told us that they were a sufficient rule, but they recommend us to that from which they themselves bad their origin—the Spirit of truth." If this be not infidelity, we really know not what is. Hicks does not even speak of the sacred Scriptures with that decent respect which one would consider due to the writings of abrotherprophet: "The Scriptures a mere written word, which, instead of being a sufficient rule of faith and practice, is the reverse, and hinders from coming to the truth!" Such language must draw a sigh from every Christian breast. But is such language utterly strange in the annals of Quakerism? Is it unusual in that society to speak of the Scriptures in terms of disparagement, compared with the teaching of the Spirit, and immediate revelation? Barclay affirms, that "theScriptures, 'being outwardly written,' are the law which bringscondemnation, andkills; but that thegospelis theinwardspiritual law whichgives life." He affirms, that "inward, immediate, objective revelation is the only sure, certain, and immovable foundation of all Christian faith;" and that "the principal rule of Christians under the gospel is not an outward letter, but an inward spiritual law; therefore the letter of Scripture is not, nor can be, the chief or principal rule of Christians:" and our good friend, Dr. Hancock, represents those in the society, who "are turning the eye of the mind outward instead of inward;" that is to say, who are looking to the Scriptures, instead of to the light within; as "after beginning in the Spirit going back to the letter," and thus "leaving the fountain of life itself, and 'hewing out to themselvesbroken cisterns, that can hold no water?'" Are these the words which are able to save our souls, to make us wise unto salvation through faith in Christ Jesus? or are these the terms which a Christian feels himself authorized to apply to those words?
Much might be said, and most justly, of the evil tendencies, and the pernicious fruits, of this capital error, respecting immediate revelation, and the consequent disparagement of the living oracles of God; but we can now simply advert to that grand axiom, which is in the mouth of all orthodox Friends, and which, they fancy, renders their notion of the Scriptures as stable as the pillars of the creation, and as clear as the light of heaven. The axiom, in simple terms, is this: "The author is greater than his work; the Spirit which gave the Scriptures is greater than the Scriptures which he gave; therefore the Spirit, and not the Scriptures, is the first and chief foundation of truth, ground of faith, and rule of conduct." This would seem all very plain; but it is very fallacious. The author is greater than his work: very true; but when you (if we may for a moment address ourselves to Friends), when you plead for "immediate revelation," as the surest foundation of all Christian faith, and "the principal rule" of Christian conduct, you are not placing the author above his work, butone workof the author aboveanotherof the works of the same author; you are not placing the Spirit above the Scriptures, but you are placing the private and personal revelations of the Spirit to you, above those revelations of the same Spirit which he gave to apostles and prophets, for the instruction and salvation of the human race. It is generally admitted by you, that the "Scriptures were given by inspiration of God;" that they are a revelation from God to man; that they are words which "holy men of God spake and penned as they were moved by the Holy Spirit." Though we were to admit, therefore, that you have in reality—we believe no such thing—revelations from the Spirit of truth, it would be absurd to say, that because the author is greater than his work, these private revelations are a firmer foundation of faith, and a more certain rule of conduct, than the revelations contained in the inspired volume: it is not the Spirit which you have, but, at best, a revelation from the Spirit; and thisrevelation you place above the Scriptures, which you acknowledge to be divine—which you admit to be a revelation from God to man.
It may be vain in us, but we think this remark worthy the attention of Friends: if we are mistaken in our view of this subject, we should be happy to be put right; but if we are correct, the main pillar of Quakerism is overthrown, and the edifice must, as in that case it would deserve to, fall.
Of Dr. Hancock's work, it may, perhaps, be enough to say, that it affords a poor defence of notions which many of our readers will believe do not merit a better. Like some other "defenders of the faith," the Doctor makes up for a lack of argument, not indeed by an exhibition of the sword, or the stake, but by positive assertions, by dogmatism, and by a condemnatory spirit. The unfortunate author of "The Beacon" appears, in Dr. H.'s opinion, to have committed an almost unpardonable offence against the society, and, in this opinion, we are sorry to find the Doctor is by no means singular. It is melancholy to witness the bitter spirit of intolerance and persecution, which the well-intended effort of Mr. Crewdson has raised in the Society of Friends—the peaceable, the nonresisting Friends. It is questionable, even now, whether the publication of his little volume may not lead—in violation of one of the fundamental principles of the Society, as stated and advocated by William Penn, in his address to Protestants, and in contempt of the spirit of religion, and, happily, of the age in which we live,—to the exclusion of Mr. Crewdson from the Society of Friends. Alas for poor human nature! whatever else may change, this is always the same—the same, whether under a bishop's mitre, or a Quaker's broad-brim. The "Defence" may certainly appear a powerful thing to those who entirely agree with the author: those who differ from him will probably be of another mind. A few short extracts will suffice to show theclearnessandconsistencyof the author's statements. In page 17, he says, "I consider every opinion which has not their (the Scriptures') support must fall to the ground;" but in page 8 he says, "If nothing of divine influence, in the days of Fox and Penn—nothing, I say, but the light and knowledge of Scripture, had operated on the minds of men, then, I believe,our religious Society would never have had existence, for they were taught immediatelybyChrist, and they directed alltoChrist." Every opinion not supported by Scripture must fall to the ground: then Quakerism must necessarily sink; for, according to the Doctor's own showing, that system owes its very existence, not to the Scriptures, but to something else—to immediate revelation. In page 22, he says, "Neither the opinion of Robert Barclay, nor that of any other man, would weigh with me, if I did not consider that it was founded on a correct and enlarged view of Scripture doctrine:" very good; but then, in the very next sentence, he adds, "I quote the Apology of Robert Barclay, concluding, that one who is nowa minister(Mr. Crewdson),in outward fellowship in the same society with myself, can hardly be supposedTO HAVE THROWN OFF THE AUTHORITY OF A WORKso justly esteemed as it is amongst us; for this would imply, that hisdeparture from the ground of our testimonieswas greater than I am yet willing to believe it to be." The opinion of Barclay has no weight: yet no man in the Society of Friends can be supposed to have thrown off the authority of Barclay's Apology! We cordially congratulate the Society of Friends on the appearance of the "Beacon;" and sincerely pray, that a spirit of inquiry may be universally excited, and that the divine authority of the Scriptures, as the sole and sufficient rule of faith and practice, may eventually, and even speedily, be established in the mind of every individual amongst them. Of Dr. Hancock we know nothing; and of that gentleman, personally, we cannot, and will not, say anything bordering on disrespect; but we heartily wish the Mystics and Quietists all the joy, to which they arefairly entitledfrom his Defence.