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The Friend : a religious and literary journal (Volume 16) online

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Chancellors or Vice Chancellors of the two
Universities; none on heraldry, but such as
pleased the earl marshal ; and none on histo-
ry, politics, state affairs, or miscellaneous mat-
ters, unless allowed by the principal secretary
of state.

On the 31st of Sixth month, 1662, whilst
Friends were at meeting at the Bull and
Mouth, Major-General Brown with a parcel of
his men entered the room, and making the
door fast, began with very heavy clubs to
knock down and beat those assembled. Some
of the innocent and unresisting victims were
beaten to the earth five or six times ; and one

Friends when they had written any thin
they deemed advisable to publish, were wont
to forward it to him for his examination, and
superintendence in passing it through the
press. This perhaps was particularly the
case with works in the publishing of which
the funds raised for the general purposes of
the Society were to be used. In such cases,
their immediate publication, no doubt, de-
pended upon the amount of money in his
hands, and his judgment of the present neces-
sity of circulating such writings. In a preface
to a work written by Richard Moor, which
was printed long after the decease of the
author, Ellis thus writes : " The author of this
book being a faithful servant of the Lord, and
zealous for the Truth ; who laboured and tra-
vailed in the work of the ministry, both in
England and beyond sea, and was in Barba-

of them, John Trowell, died in a few days j does when he wrote this little book, which was
from the wounds received. An account of the some years since [1660]; and because the

sufferings of Friends that day, and of the mur-
der committed in their peaceable assembly,
was prepared by Richard Crane, and present-
ed to Charles Second. For this act, and for
publishing an account of the stale of Friends
in the prisons of London, this Richard Crane,
who was himself a distiller, was committed to
prison by Richard Brown. Who the printer
was, we are not informed, yet the records state
that he was a Friend ; and also, that on ac-
count of this publication he was sent to New-

In 1661, Henry Boreman and Mary his
wife, because found at a religious meeting,
were sent to Newgate. In the early part of
1662, Henry was again committed, on a
charge of selling Friends' books. He was taken
sick in prison, where, on the 17th of Eighth
month he died, leaving his afflicted widow a
family of small children to maintain. Nothing
daunted by her suirerings, she continued to
meet with her faithful Friends, and on the lltb

press hath been fully supplied with other
things, there was not an opportunity to print
it ; but knowing it was his great desire it
should be published, and having now a fit op-
portunity, I was willing to answer what his
mind then was. He came to London to visit
Friends in the Eleventh month, [1668,] and
there fell sick; and on the 13th day of the
same month he died in peace ; and thus much
is signified concerning him by one who truly
loved biin for the Truth's sake."

That some kind of supervision of w orks, pro-
fessing to advocate the doctrines of our Soci-
ety, was established soon after its rise, is
made evident by various passages in ancient
writings. In " A Testimony of the Brethren,"
met in London Third month, 1666, we find
the following passage in point : " And we
further desire, that from time to time, faithful
and sound Friends and brethren may have the
view of such things as are printed upon
Truth's account, {as formerly it had xised to

It times obliged to suspend his employments.
He died Ninth month 12, 1681, of consump-

In the year 1663, I find the first mention
of William Warwick as a publisher of Friends'
books ; he was a member of our religious So-
ciety, who was called on to sufTer by impris-
onment and fines for his testimony. He was
one of the many hundred, who, in 1660, 1661
and 1662, were sent to Newgate for attending
their religious meetings. 1 cannot find that
he suffered for what he published ; although
there are traces of his continuing in the book-
selling business for several years. Ellis Hooks,
writing to Margaret Fell, under date of Eighth
month 2d, 1666, says, " I saved thy book from
the fire, and last Seventh-day, 1 gave it to
William Warwick." The Bull and Mouth
meeting-house had been destroyed by the
GREAT FIRE the beginning of the previous
month, and with it many of the valuable docu-
ments connected with the early history of the
Society.* Ellis had, however, succeeded in
saving this manuscript sent up by IMargaret
Fell for publication. It was entitled " Wo-
men's speaking justified, proved, and allowed
of by the Scriptures." The last information
of William Warwick I have been able to find
is in the year 1670, when he was arrested for
being at the Grace-church street meeting,
and fined. N. E.

* Alexander Parker, writings from London to Gcorgo
Fox, on Itsc S7lli of Nintli nioiilli, 1676. says: "I in-
quirtd lor Friends' letters and papers, wliich were writ-
ten ill the beginning of llie spreading of Truth, but
could find none; they being burnt in the firing of Lon.
don, as Dorothy did say."

(To be continuedO

Justice. — Believe nothing against another,
but upon good authority; nor report what may
hurt another, unless it be a greater hurt to
others to conceal it.


This institution, under the care of the
" School Association of Women Friends,"
will re-open, at the usual place, James's street,
near Sixth, on Second-day, the 26lh insl.


The school for Boys will open in the new
building on Cherry street, above Eighth, on
Second-day, the 28th of the present month.

The school for Girls will open at the same
time, in the building on James's street, above

Eighth monlb, 1843.




For " The Friond."

Pusey's late sermon has made quite a stir,
particularly among the members of his own
religious society, not a few of whom, we should
suppose, must be startled at finding so little
difference between their creed and that of
Pope Pius Fourth. The discourse, delivered
in the present year, is published with this title,
"The Holy Eucharist a comfort to tiie peni-
tent. A sermon preached before the Univer-
sity in the Cathedral church of Christ, in
Oxford, on the fourth Sunday after Easter. By
the Rev. E. B. Pusey, D. D., Regius profes-
sor of Hebrew, canon of Christ church, and
late fellow of Oriel college. The true under-
standing of this position and union which is
betwixt the body and the head, betwixt the
true believer and Christ, the ancient catholic
fathers, both perceiving themselves, and com-
mending to their people, were not afraid to
call this supper, [consecrated material bread
and wine] some of them, the salve of immor-
tality, and sovereign preservative against
death; other, a deijical communion; other,
the sweet dainties of our Saviour, ihe pledge
of eternal health, the defence of faith, and the
hope of the resurrection ; other, the food of
immortality, the healthful grace, and the con-
servatory to everlasting life. All which say-
ings both of the Holy Scripture and godly
men, truly attributed to the celestial banquet
and feast, if we would often call to mind,
how would they inflame our hearts, to desire
the participation of these mysteries, and often-
times to covet after this bread, continually to
thirst for this food."

The above is the title and motto to this ex-
traordinary essay for thisday of light and refor-
mation ; and we shall now furnish a few selec-
tions to give an idea of the monstrous notions
respecting this ceremony, promulgated by the
Oxford Tractarians, supported, it is said, by
nine thousand priests in the English church
— and endorsed by not a kw of the same order
in this country.

After speaking of natural and spiritual gifts
dispensed by the Almighty, he says, " It is
then according to the analogy of his other
gifts, that his two great sacraments have in
themselves manifold gifts. Baptism [sprink-
ling with elementary water] containelh not
only remission of sin, actual or original, but
maJceth members of Christ, children of God,
heirs of heaven ; hath the seal and earnest of
the Spirit, the germ of spiritual life : the
holy eucharist [bread and wine] imparteth
not life only, spiritual strength and oneness
with Christ, and his indwelling, and partici-
pation of him, but in its degree, remission of
sins also." [Does taking bread and wine
into the stomach constitute the indwelling of
Christ, in the opinion of this collegian ?]

" The penitent's joy then, in the holy eu-
charist, is not the less deep, because the par-
don of sin is not, as in baptism, its direct pro-
vision. The two great sacraments, as their
very signs show, have not the same end.
Baptism gives, the holy eucharist preserves
and enlarges life. Baptism engraffs into the
true vine; the holy eucharist drives the

richness and fulness of his life into the branch-
es thus engraffed, — gives immortality to the
living — is received to salvation or damnation.
Whence the ancient church so anxiously with-
held from it such as sinned grievously, not as
an example only to others, but in tenderness
to themselves, lest they break through [allud-
ing to the command to keep the children of
Israel from approaching Mount Sinai] and
perish ; profane, says St. Cyprian, the holy
body of the Lord [made of bread] not them-
selves be sanctified ; full deeper, not be re-
stored ; be wounded more grievously, not be
healed ; since it is said, he adds, whoso eateth
the bread and drinketh the cup of the Lord
unworthily, is guilty of the body and blood of
the Lord."

" ' Whoso eateth my flesh and drinketh my
blood, hath eternal life, and 1 will raise him
up at the last day. He that eateth my flesh
and drinketh my blood, dwelleth in ine and 1
in him. As the living Father hath sent me,
and I live by the Father, so he that eateth
me, he shall live by me. He that eateth of
this bread shall live forever.' No one can
observe how this whole discourse circleth
round the gift of life ; and how our Lord with
unwearied patience, bringeth this one truth
before us in so many difterent forms, without
feeling that he means to inculcate, that life in
him is his chief gift in his sacrament, and to
make a reverent longing for it, an incentive to
our faith. Yet though life in him is Ihe sub-
stance of his whole teaching, the teaching
itself is manifold. Our Lord inculcates not
one truth only in varied forms, but in its dif-
ferent bearings. He answers not the strivings
of the Jews ; ' how can this man give us his
flesh to eat V Such an ' how can these things
be,' he never ansvvereth ; and we, if we are
wise, shall never ask how they can be elements
of this world, and yet his very body and

[How gross to imagine that believers are
to eat of the flesh and blood that was born of
the virgin, and was crucified upon the cross.
Our Lord, in the discourse from which the
quotations are taken respecting his flesh and
blood, says to those disciples who murmured
at his doctrine, " what and if ye shall see the
Son of Man ascend up where he was before ?
It is the spirit that quickeneth, the_^es/t pro-
flteth nothing ; the words that 1 speak unto
you, they are spirit and they are life." They
relate to a participation of the spirit and life
which dwells in Him the Fountain of life, and
which circulates from Him into every mem-
ber of his body. Can it be any thing short of
blasphemy to pretend that a human finite
creature, dependent upon his Almighty Cre-
ator for his own existence, is able, by any pro-
cess whatever, to make out of the bread and
wine, or any thing else, the flesh and blood of
that body which was miraculously prepared
by God the Father, for his well beloved Son
to do his will in? The idea is opposed to
every correct sentiment respecting the weak-
ness and nothingness of man, and the stupen-
dous power and prerogative of the Supreme
Being — and is more likely to make men un-
believers of the Christian religion, than con-

vert them to the true faith and the love of the
gospel of Jesus Christ.]

To proceed with the sermon — " And so is
he also, as man, truly the Mediator between
God and man, in that being as God, one with
the Father, as man, one with us, we truly are
in Him who is truly in the Father. He, by
the truth of the sacrament, dwelleth in us, in
whom, by nature, all the fulness of the god-
head dwelleth ; and lowest is joined ore with
highest, earth with heaven, corruption with
incorruption, man with God." [We always
believed that Christ dwells in his children by
his Spirit, not by bread and wine. The
Scripture sailh,"! will dwell in them and walk
in them." No man in his sober senses will
suppose, that when the Lord Almighty made
this declaration, he meant to dwell ui his chil-
dren in the form or matter of bread and the
juice of the grape. And, moreover, the asser-
tion that corruption is joined on with incorrup-
tion, is directly repugnant to the doctrine of
the holy apostle — " What fellowship hath
righteousness with unrighteousness? What
communion hath light with darkness ? What
concord hath Christ with Belial? What part
hath he that believeth with an infidel? And
what agreement hath the temple of God with
idols ?" Do they not make an idol of bread
and wine, and worship it ? " Ye arc the tem-
ple of the living God ; as God hath said, I will
dwell in them, and walk in them ; and I will
be their God, and thoy shall be my people."
We may safely assert, that the apostle had no
such idea, as that God dwells in his children
through the medium of bread and wine taken
into the stomach. Not that which goeth into
the mouth defileth the man, neither doth it
regenerate or give life to the soul of man.]

" The same reality of the Divine gift makes
it angel's food to the saint, and ransom to the
sinner. And both because it is the body and
blood of Christ. Were it only a thankful com-
memoration of his redeeming love, or only a
showing forth of his death, or a strengthening
only and refreshing of the soul, it were indeed
a reasonable service; but it would have no
direct healing to the sinner. To him its spe-
cial joy is that it is his Redeemer's very


shed for the remission of sins." " In each
place in holy Scripture, where the doctrine of
the holy eucharist is taught, there is at least
some indication of the remission of sins. Our
blessed Lord, while chiefly speaking of him-
self, as the bread of life; the true meat; the
true drink; his indwelling; resurrection from
the dead, and life everlasting, still says also,
' The bread that I will give is my flesh, which
I will give for the life of the world.' As amid
the apparent identity of this teaching, each
separate oracle announces some fresh portion
of the whole truth, so also does this; that his
flesh and blood in the sacrament shall give
life, not only because they are the flesh and
blood of the incarnate Word, who is life, but
also because they are the very flesh and
BLOOD which were given and shed for the life
of the world, and are given to those, for whom
they had been given." "And one of the
words used," Chrysostomc remarks, " how
it could not be said of the cross, but is true of



the holy eucharist, ' For a bone of him,' it
saith, 'shall not be broken.' But that which
he suffered not on the cross, this he sutlers in
the oblation for thy sake, and aiibmils to be
broken, that he may fill all men." [Here we
have a Lord Jesus Christ of the priests' mak-
ing, and which these pretended successors of
Peter, the fisherman of Galilee, would strive
to make us believe is the idaiitical Lord Jesus
who was crucified without the gales of Jeru-
salem, died and rose again, and ascended up
far above all heavens, that he might fill all
things; and that they possess the power to
recreate him as often as they please ; not a
bone of whom was broken on the cross, but
that now they break him, and constitute the
work of their hands, an oflering and ran-
som for the sins of those who eat and
drink it.]

" That which is in the cvp is that which
jlowed from his side, and of that do we par-
take," says S. Chrysostome. " How should
we approach his sacred side and remain
leprous still ? Touching with our rery lips
that cleansing blood, how may we not with
the ancient church confess, ' Lo this hath
touched my lips, and shall take awny mine
iniquities, and cleanse my sins.' " " Again
the liturgies join together manifoldly, remis-
sion of sins, and life eternal, as the two great
fruits of the sacrament — in the words of com-
municating, ^ I give thee the precious and
holy and undcfded body of our Lord God and
Saviour Jesus Christ for the remission of sins
and life eternal.^ " [Is it not a matter of aston-
ishment that professing Christians can make an
assertion so absolutely devoid of truth, as that
the wine in the cup is the blood which flowed
from the side of the Son of God, when he was
pierced upon the cross? Surely no one in the
possession of his understanding can give
credence to such manifest error ! Let the
bread and wine consecrated by the most spi-
ritually-minded priest in Christendom, convey
to those who have faith in it, all the strength
and comfort they may imagine, yet the idea
of its being an atonement for sins is re-
pugnant to the doctrine of the apostle, that
"by the one oflering he hath perfected for-
ever them that are sanctified." " By his own
blood he entered in once into the holy place,
having obtained eternal redemption for us."
" Not that he should ofler himself o/'/f/i, as the
high priest entereth into the holy place every
year with blood of others; for then must he
often have suffered since the foundation of the
world, but now once in the end of the world
hath he appeared, to put away sin by the sa-
crifice of himself." " Lo, 1 come to do thy
will, O God. By the which will we are
sanctified through the offerinj; of the body of
Jesus Christ, once for all." The teachers of
the doctrine we have quoted from the sermon,
must be extremely blind and bewildered, if
they believe their own assertions; and those
who follow such guides must fall with them
into the ditch. It is no wonder that men pre-
tending to have the power to convey the Holy
Spirit toothers by the ceremony of sprinkling
a little water in their faces, should give such
palpable evidtnce that they are devoid of the
light of that blessed Spirit to illuminate their

own understandings, and enable them to dis-
cern the true meaning of the Holy Scriptures,
and the spiritual, baptizing, regenerating and
vivifying nature of the religion of Jesus
Christ, immediately operating upon and re-
newing the dark heart of fallen man. It is
no less lamentable that such a large portion
of Christendom, so called, almost entirely
neglect the concern for their own soul's sal-
vation, and by paying a sum of money, think
to transfer the business of saving their souls
into the hands of men hired for the purpose.
They know but little, and seem as little lo
care what are the doctrines of their church —
that is the duty of the priest, or the preach-
er ; and when the real doctrines of its creed
arc brought to light, they are startled and con-
founded, and not a few question the truth of
such allegations. It is a mercy that some-
thing is permitted to rouse up lukewarm pro-
lessors, sleeping as on the brink of eternity,
and bring them to examine for themselves.
Happy will it be for them should it have the
effect to break up their dependence upon all
those guides, who are not walking in the
narrow way themselves, that leads to everlast-
ing life, and induce them to inquire from a
deep sense of their needs. What shall we do lo
be saved ? — and turning into their own hearts,
find their Lord and Saviour appearing there
by his Spirit, and saying, " Come unto me all
ye that are weary and heavy laden, and I will
give you rest ; take my yoke upon you and
learn of me, who am meek and low of heart,
and ye shall find rest unto your souls. For
my yoke is easy and my burthen is light."

According to E. B. Pusey's exposition of
the faith of the episcopal society, the bread
and wine are transubstantiated into the " very
flesh" — " the Redeemer's very broken body,"
and " into his blood ;" and " that which is in
the cup is that which flowed from his side,"
" which was given and shed for the life of the
world" — "and if we are wise, we shall never
ask, how they can be elements of this world,
and yet his veky body and blood." These
consecrated elements, which he terms the
" holy eucharist," according to his assertion,
impart "life," "spiritual strength," "one-
ness with Christ," " his indwelling and parti-
cipation of him" — " in its degree remission of
sins" — "preserves and enlarges life" — "drives
the richness and fulness of his life into the
branches" — " gives immortality to the living"
— " is received to salvation or damnation" —
that " the liturgies join together manifoldly,
remission of sins and life eternal, as the two
great fruits of the sacrament" — " in the words
of communicating," the priest says, " I give
thee — the precious — and holy — and undefiled
body — of our Lord God — and Saviour — Jesus
Christ — for the remission of sins — and life
eternal" — and all these eflfects are represented
as resulting from the bread and wine, " not
only because, says he, they are the flesh and
blood of the incarnate Word, but also because
they are the very flesh and blood, which was
given and shed for the life of the world, and
are given to those for whom they are given."

After all this is supposed to be accomplished
by frail, mortal and peccable man, who needs
a Saviour himself, what is left for the cruci-

fied, and risen, and glorified Lord to do for
us ; whom God hath exalted as a Prince and
a Saviour at his right hand, to give repent-
ance to Israel and forgiveness of sins — and
who is given for salvation to the end of the
earth ? What need of the grace and good Spi-
rit of God lo produce repentance — prayer for
forgiveness — to regenerate and sanctity, and
bring salvation into the heart, if the priest by
sprinkling a little water in the face, and hand-
ing a piece of bread and a glass of wine, can
forgive sin, regenerate — graff into Christ —
and nourish the soul with his very body — and
blood — unto salvation and everlasting life?

We should suppose that the doctrine of
transubstantiation would not be repudiated
by the episcopal church after the palpable as-
sertions of this discourse, admitting that the
learned collegian has presented a true exposi-
tion of its faith. Gross and anti-christian as
we regard the pretensions, we cannot but re-
joice that it has been avowed in its true cha-
racter, trusting that it will induce serious
thought and investigation, and turn sincere
seekers from all confidence in the " beg-
garly elements," to the truth as it is in Jesus,
to ask counsel of and follow Him who is
given for a leader and commander of the peo-
ple, and than whom there is no other under
heaven amongst nieu by whom we must be

For •■ Th« Friend."

" He that declines in holy practice, has to
labour against the remonstrances of con-
science ; but he that brings himself to think
lightly of sin, and meanly of the Saviour,
(which is what every false system of religion
teaches,) has gone far towards silencing the
accusations of this unpleasant monitor. He
is upon good terms with himself. The disor-
der of his soul is deep ; but is of a flattering
nature. The declension of religion in him is
no less apparent to others, than that of the
constitution by a consuming hectic : yet, as
is common in such cases, the parly himself
thinks he shall do well. In short, the light
that is in him is darkness; and this is the
greatest of all darkness !"

" In others, a departure of heart from God
is followed by falling into some gross itnmo-
rality. There are instances in which a sud-
den misconduct of this sort has been overruled
for the awakening of the mind from its stupor,
and divesting it of its self-confidence. It was
manifestly thus wilh the Apostle Peter. The
stumbling of such persons is not that they
should fall, but rather that they should stand
with greater care and firmness. But the
greatest danger arises from cases where some
lust of the flesh has gradually obtained an as-

Online LibraryRobert SmithThe Friend : a religious and literary journal (Volume 16) → online text (page 141 of 154)