Containing Observations on J. W.'s Strictures, before seeing the "History of Hai Eben Yokdan" 22 Postscript to Section II. Containing Observations after seeing the "History of Hai Ebn And on "Theologia Ruris," or the Book of Nature 46 In reference to what J. W expresses by Moral Sense 138 SECTION III.-Inward Light and Immediate Revelation 1. The Term Inward Light 2. The Term Revelation 3. The Characters of Inward Light Page. 163 165 167 First-It is not natural, nor any part of the natural man, &c. As the most efficient and primary means of Mediate Revelation. Consisting chiefly of Extracts from R. Barclay and Elisha Bates 196 196 196 209 217 250 267 295 326 331 374 399 A GLANCE, ETC. CHAPTER I. THE CHARACTER OF J. W.'s STRICTURES. THE design of this chapter is to set forth, in general terms, the nature and drift of those strictures which the author of "QUAKERISM EXAMINED," has dealt out against the "early Friends," and against what he represents to be, the principles held by them. In thus stating the import of J. W.'s animadversions, it is not therefore, intended to make more than a few general observations upon them, leaving discussions of a doctrinal character to subsequent portions of this "Glance;" and allowing J. W.'s remarks to exhibit themselves in their own genuine colours. This is the express design of the first of the two sections into which this chapter is divided. Hence the quotations given in it are passed over with very little comment, especially as some of them will claim future attention. "Hai Ebn Yokdan" the subject of the second Section, involving matter of fact more than any doctrinal point, and therefore, not being likely to be referred to in the subsequent pages of this "Glance," J. W.'s observations on that head are there discussed; and the subject wholly dismissed. B SECTION I. J. Wilkinson's motives and objects. In order to exhibit these faithfully, both are stated in the author's own words. In page 279, after offering a remark on sentiments uncongenial with those of the "early Friends," J. W. sets forth the moving cause of his strictures thus: "This may seem like a harsh suggestion; but I am sure, as far as know my own heart, it is not offered in any other than the Christian Love." very spirit of In page 464 J. W. says: "Far indeed is it from me to give offence to persons of any description; but if we must run the risk of this, in cases where only the natural life is in peril, how much more are we warranted in running that risk, when eternal life is at stake?" From these quotations we learn that, as far as J. W. knows his own heart," he is actuated by "the very spirit of Christian Love; and is far indeed from wishing to give offence to any." I give him credit for both suppositions; but how far he really has "known his own heart," I must leave the reader to judge in the sequel. The latter of the two quotations involves object as well as motive; and the object, it must be confessed, accords with the motive, for it appears to be to deliver the Society of Friends from the peril of the loss of " eternal life," in which the profession of the principles of the "early Friends" is considered to involve them. This idea seems fully borne out by a subsequent passage, page 466, in which J. W. says: "One great object I have had in view, in wading through this most. painful examination of the principles of Friends is, to enforce on every one who is concerned, the necessity of abandoning the profession of error, and of holding the truth righteously." The reader may judge in the sequel, whether J. W., by effecting his desired change, would not turn the Society from TRUTH to ERROR. To effect his purpose, however, J. W. appears to have employed two principal means. The first means may be stated to be, by exhibiting in the most heinous and obnoxious points of view, the "Principles of Quakerism,” or more correctly speaking, "the early Friends," and what he represents to be those principles. The following are a very few specimens out of the abundance which might be adduced. In page 53, J. W. says: "Here then is the dreadful error detected." Page 69. "Never can I sufficiently deplore these dreadfully sophistical arguments; because they are calculated to draw the minds of men away from the revealed Truth of God." In page 105, speaking of the "Inward Light," J. W. says, "The experienced Christian will immediately see, that the principle is altogether false; and that all the extravagance. exhibited by Friends in former times, and all the unscriptural. notions in these days, may naturally be traced to the false assumption of inward and immediate revelation." Again,"Remove the false assumption, and Quakerism would not occupy even so much room as the imposing and beautifully white.efflorescence of the dry rot may be compressed into, when it is scraped away from the substance it has been devouring." Page 316. "I had long, with anguish of spirit been convinced that Quakerism and Christianity are two things. ". Without troubling the reader, on this first means, with more of those "dreadful errors "-those " dreadfully sophistical arguments "-those "fatal absurdities," (page 141,) which J. W. imagines he has discovered in the principles of Friends; I freely own that Quakerism as truly professed and |