"The meeting was large, wherein I had to expose the danger of self-righteousness, or a trust in natural religion, or mere morality; showing that it was no more than the religion of Atheists, and was generally the product of pride and self-will; and, however good it may appear to the natural unregenerate man, is as offensive in the divine sight as those more open evils which appear so very reproachful to the eyes of men. I was favored by the spirit of truth, in a large, searching testimony, to the convicting and humbling many hearts, and comfort of the faithful."[81] [81] Meeting at Uwchlan, Pa., Tenth month 22, 1798. Journal, p. 76. This is not unlike statements often made in modern revivals, touching the absolute uselessness of good works, without the operation of divine grace, in bringing salvation. A broader view of goodness and its sources seems to have been taken by Clement, of Alexandria[82] who said: "For God is the cause of all good things; but of some primarily, as of the Old and New Testament; and of others by consequence, as philosophy. Perchance, too, philosophy was given to the Greeks directly and primarily, till the Lord should call the Greeks. For this was a schoolmaster to bring 'the Hellenic mind,' as the law, the Hebrews 'to Christ.'"[83] [82] Titus Flavius Clemens, called sometimes St. Clement, and Clement of Alexandria in Church history, was born either at Athens or Alexandria about A. D. 153, and died about A. D. 220. He early embraced Christianity, and was among the most learned and philosophical of the Christian fathers. [83] "Ante-Nicene Fathers," Vol. II, p. 305. CHAPTER XIII. Some Points of Doctrine. Elias Hicks had ideas of the future life, salvation, rewards and punishments, sometimes original, and in some respects borrowed or adapted from prevalent opinions. But in all conclusions reached he seems to have thought his own way out, and was probably unconscious of having been a borrower at all. He believed unfalteringly in the immortality of the soul, and held that the soul of man is immortal, because it had its origin in an immortal God. Every sin committed "is a transgression against his immutable and unchangeable law, and is an immortal sin, as it pollutes and brings death on the immortal soul of man, which nothing in heaven nor in the earth but God alone can extinguish or forgive, and this he will never do, but upon his own righteous and merciful conditions, which consist in nothing more nor less than sincere repentance and amendment of life."[84] [84] From letter addressed to "A Friend," name not given, written at Jericho, Second month 22, 1828.