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speaks thus: “ That the three are distinct as three several beings or persons, the Quakers no where read in the Scriptures, but they read in them that they are one. And thus they believe their being to be one, their life one, their light one, their wisdom

one,

their power one. And he that knoweth and seeth any one of them, knoweth and seeth them all, according to that saying of Christ to Philip: “ He that hath scen me hath seen the Father.”

John Crook, another antient writer of this Society, in speaking of the Trinity, says that the Quakers “ acknowledge one God, the Father of Jesus Christ, witnessed within man only by the Spirit of truth, and these three are one, and

agree

and he that honours the Father, honours the Son that proceeds from him ; and he that denies the Spirit, denies both the Father and the

But nothing further can be obtained from this author on this subject.

Henry Tuke, a modern writer among the Quakers, and who published an account of the principles of the Society only last year, says also but little upon the point before us. “ This belief,” says he, “in the divinity of the

Father,

in one;

Son.”

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Father, the Son, and the Holy Spirit, induced some of the teachers in the Christian Church, about three hundred years after Christ, to form a doctrine to which they gave the name of Trinity ; but, in our writings, we seldom make use of this term, thinking it best on such a subject to keep to scriptural expressions, and to avoid those disputes which have since perplexed the Christian world, and led into speculations beyond the power of human abilities to decide. If we consider that we ourselves are composed of an union of body, soul, and spirit, and yet cannot determine how even these are united, how much less may we expect perfect clearness on a subject so far above our finite comprehension, as that of the divine nature!”

The Quakers believe that Jesus Christ was man, because he took flesh, and inhabited the body prepared for him, and was subject to human infirmities; but they believe also in his divinity, because he was the Word.

They believe also in the doctrine of the resurrection of the dead, as connected with the Christian religion. “ In explaining our

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belief of this doctrine,” says Henry Tuke,

we refer to the fifteenth chapter of the first Epistle to the Corinthians. In this chapter is clearly laid down the resurrection of a body, though not of the same body that dies. There are celestial bodies, and there are bodies terrestrial; but the glory of the celestial is one, and the glory of the terrestrial is another. So also is the resurrection of the dead. - It is sown a natural body, it is raised a spiritual body: there is a natural body, and there is a spiritual body.—Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.' Here we rest our belief in this mystery, without desiring to pry into it beyond what is revealed to us; remembering that secret things belong unto the Lord our God; but those things which are revealed, belong unto us and to our children.'

The Quakers make but little difference, and not such as many other Christians do, between sanctification and

and justification. “ Faith and works,” says Richard Claridge,

are both concerned in our complete justification.” “ Whosoever is justified, he is

also

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also in measure sanctified; and, as far as he is sanctified, so far he is justified, and no further.”_“But the justification I now speak of is the making of us just or righteous by the continual help, work, and operation of the Holy Spirit.”—“ And as we wait for the continual help and assistance of his Holy Spirit, and come to witness the effectual working of the same in ourselves, so we shall experimentally find, that our justification is proportionable to our sanctification; for as our sanctification goes forward, which is always commensurate to aur faithful obedience to the manifestation, influence, and assistance, of the Grace, Light, and Spirit of Christ, so shall we also feel and

perceive the

progress of our justification." The ideas of the Quakers as to justification itself cannot be explained better than in the words of Henry Tuke, before quoted. « So far as remission of sins, and a capacity to receive salvation, are parts of justification, we attribute it to the sacrifice of Christ, “in whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.'

" But CHAPTER XIV.

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Quakers reject Baptism and the Lord's Supper

much censured for it - Indulgence solicited for them on account of the difficulties connected with these subjects--Christian religion spiritual Jewish types to be alolished-Different meanings of the word taptize"-Disputes concerning the mode of baptism-concerning also the nature and constitution of the supper-concerning also the time and manner of its celebrationThis indulgence also proper, lecause the Quakers give it to others who differ from them, as a body, on the

sulject of religion. The Quakers, among other particularities, reject the application of Water-baptism, and the administration of the Sacrament of the Supper, as Christian rites.

· These ordinances have been considered by many, as so essentially interwoven with Christianity, that the Quakers, by rejecting the use of them, have been denied to be Christians.

But, whatever may be the difference of opinion between the world and the Quakers

upon

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