It is not our purpose in this chapter to give sermons or parts of sermons in detail. On the other hand, to simply review a few of these discourses as samples, because at the time of their delivery they called out opposition from Orthodox Friends. It may be fairly inferred that they contained in whole or in part the points of doctrinal offending in the estimation of the critics of Elias Hicks.
The first of the series of sermons especially under review, was delivered in the Pine Street meeting house, Philadelphia, Twelfth month 10, 1826. At the conclusion of this sermon Jonathan Evans arose, and spoke substantially as follows:
"I believe it to be right for me to say, that our Society has always believed in the atonement, mediation, and intercession of our Lord and Saviour Jesus Christ—that by him all things were created, in heaven and in earth, both visible and invisible, whether they be thrones, principalities, or powers.
"We believe that all things were created by him, and for him; and that he was before all things, and that by him all things consist. And any doctrine which goes to invalidate these fundamental doctrines of the Christian religion we cannot admit, nor do we hold ourselves accountable for.
"Great efforts are making to make the people believe that Jesus Christ was no more than a man, but we do not believe any such thing, nor can we receive any such doctrine, or any thing which goes to inculcate such an idea.
"We believe him to be King of kings, and Lord of lords, before whose judgment seat every soul shall be arraigned and judged by him. We do not conceive him to be a mere man; and we therefore desire, that people may not suppose that we hold any such doctrines, or that we have any unity with them."
Isaac Lloyd said: "I unite with Jonathan Evans—we never have believed that our blessed Lord and Saviour, Jesus Christ, came to the Jews only; for he was given for God's salvation, to the ends of the earth."[136]
[136] "The Quaker," Vol. I, p. 72.
To these doctrinal statements Elias Hicks added: "I have spoken; and I leave it for the people to judge—I do not assume the judgment seat."
It may be informing in this connection to examine this sermon somewhat in detail, to see if we can find the definite doctrine which aroused the public opposition. The text was, "Let love be without dissimulation." Having declared that there could be no agreement between hatred and love; and that love could not promote discord, he indulged in what may be called a spiritual figure of speech, declaring that a Christian must be in the same life, and live with the same blood that Christ did, making the following explanation: "As the support of the animal life is the blood; so it is with the soul: the breath of life which God breathed into it is the blood of the soul; the life of the soul; and in this sense we are to understand it, and in no other sense."
He referred to the reprover of our sins, said that it is God who reproves us. "Now, here is the great business of our lives," he remarked, "not only to know this reprover, but to know that it is a gift from God, a manifestation of His own pure life, that was in his son Jesus Christ." Continuing he said:
"As the apostle testifies: 'In him was life, and the life was the light of men; and that was the true light, which lighteth every man that cometh into the world.' Now can we hesitate a single moment, in regard to the truth of this declaration? No sensible, reflecting mind can possibly do it."[137]
[137] "The Quaker," Vol. I, p. 51.