Introduction: Lucretia writes, 11th mo.16th, 1855:

"Our visit and meetings in New York were satisfactory. Some account of the meeting in Rose St. you may have seen in the "Times"‘ of Second-day. Richard Cromwell quoted, " Beware lest men spoil you, through philosophy or vain deceit," adding with a turn toward me, and a motion of his hand, "or conceit either." And again, "The light shineth in darkness, but the darkness comprehendeth it not," pointing his finger at me, and so on; much of that sort. There was much expression to me when the meeting was over of satisfaction with what I had said — from some also who used to be rather opposed . . . ."

Her early biographer, Anna Hallowell, writes: "This was an occasion of much feeling among the New York Friends, who, not many years before, had disowned three of their members for the sin of Abolitionism. While some of the circumstances connected with it may fitly rest forgotten, it is worth while to read again the report of the sermon which caused such excitement. It was reported for the New York "Times," from which it is now copied."

From the New York Times:

Denouncing the still prevailing King- and Priestcraft, Mrs. Mott had the courage to express what many repress, and declare that Protestantism was only a modification, not a thorough reform of a degrading superstition. in glowing terms she claimed to plant her platform where Christ and St. John had erected it for Humanity, but she said she should separate herself from the priests and their tools, who have degraded that platform into worldly ecclesiastical business establishments. Gathering hope from all the bright features of the progressive symptoms of practical Christianity around us, Mrs. Mott proved that all the leading reforms of the age, — Anti-Slavery, Temperance, and all the benevolent and philanthropic movements of the day, — have sprung not by the dogmas propounded by either the Church of Rome or England, or any other material organization, but from the individual soul of man, from the Divinity rising within man, from the Divinity of which Christ was the most celestial exemplar.

In the course of her address, which, begun in somewhat impassive and monotonous strain, increased in fervor and eloquence, as, in advancing, she was carried away by the holiness of her theme, Mrs. Mott spoke in terms of the most enthusiastic regard of all those noble laborers in the cause of humanity, — preachers, teachers, lecturers, and above all, editors, — who, in defiance of a corrupt public opinion, battle with the combined hosts of the slave oligarchy, ready to sacrifice their popularity, their fortunes, everything, to the attainment of the great object in view.

But how have these world-redeeming impulses made their way in the heart of so many noble men and gentle women? By dogmas? By creeds? By the degrading faith in the God-decreed depravity of man?

No! exclaimed Mrs. Mott. No. By sympathy for fellow — men, — by love of God,— by faith in the perfectibility of the human mind, — by faith in the Divinity residing within man, residing within woman. All honor, all praise, all hail to the great Messiah who founded Christianity ; but did he not say himself that other Messiahs will come after him ? Did he not point in every word to the fact that every age will yield other Messiahs called forth by its requirements F was his whole life not a constant protest against priestcraft, whether palpable, as in the Vatican, or less palpable, as in some Protestant churches? Did he not do good by the wayside, as lie went along, without reference to clime, locality, form, creed, caste, race, condition, amid thus call upon humanity to follow the example, and upon the human soul to awaken to its intrinsic Divinity, and to cast off forever and ever the tyranny of churches, and the thought-killing despotism of the priesthood?

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