regulated families in the Society who are not in the daily practice of the social or family reading of the Holy Scriptures, in addition to more private perusal of them.

Another objection has been raised against the early Friends, because some of them have said that the commands given to the prophets and apostles, were no commands to them. In remarks of this nature, it is plain "the early Friends" did not allude to the precepts given through prophets and apostles, or by Christ himself; nor to any obligations of the moral law; but that such commands as that to Jonah to preach against Nineveh, was no "special revelation" to them to go and preach against any town, people, or person; but that every man must mind his own individual calling.

On this point also, R. Barclay is very clear and full; but the following extract from Sec. III, p. 75, of the same Proposition as the preceding quotations, may suffice: "If Paul, when his face was turned by the Lord toward Jerusalem, had gone back to Achaia or Macedonia, he might have supposed he could have done God more acceptable service, in preaching, and confirming the churches, than in being shut up in prison in Judea; but would God have been pleased herewith? Nay, certainly! Obedience is better than Sacrifice, and it is not our doing that which is good simply that pleaseth God; but that good which HE willeth us to do."—And how are we to know this will, but by an Inward Light?

The remaining extracts in this Section are from the pen of Elisha Bates, who, being a living character, cannot be quoted as one of the "early Friends," as to his own observations and remarks; yet he not only quotes from them, but was once a well instructed champion in their cause, and hence in each capacity may be adduced as evidence on their behalf, especially as J. W. several times refers to E. B.'s writings published since E. B.'s secession from the Society, with unqualified approbation.

E. Bates's prospectus for publishing his work, entitled, "The Doctrines of Friends," contains the following paragraphs, viz.

"The Doctrines of Friends have been ably defended, from the rise of the Society, down to the present time. The earliest of these writings were controversial, and thus became voluminous; while those of modern times, are very conciseand chiefly confined to the most important articles of the Christian Faith. Though the writings extant, of both these classes, are excellent of their kind, yet it seems desirable that the middle ground should be occupied that the whole doctrines should be laid down, so concisely as to be adapted to general circulation, and yet so fully, as to leave nothing of importance unnoticed or doubtful. This seems particularly desirable for the benefit of the younger part of the Society itself, and for the information of enquiring minds, among other denominations.

"In this essay, no doctrine has been stated which has not been fully acknowledged by the Society; and nothing omitted which seemed necessary to give a fair view of their religious principles."

This prospectus was dated "Mountpleasant, Ohio, 1st Month 23d, 1824." and signed-" ELISHA BATES."

A pleasing, lucid, and able work, under the proposed Title, was subsequently published, and has passed through not less than five editions in this country; it therefore does not seem needful to detain the reader with any extracts from it, but refer him to the work itself. The last Edition was published by E. Fry and Son, London.

The little work from which the following Extracts are made was entitled:

"Extracts from the Writings of the EARLY members of the Society of Friends, on the Divinity of Christ, the benefits of his coming, the Scriptures, &c. together with some additional Observations on

these and other subjects connected with them. The whole designed to vindicate the character of our primitive Friends, and the Doctrines they maintained.-By ELISHA BATES."

E. B. thus commences a short Introduction:

"That our primitive Friends were eminently favoured with wisdom, is a proposition that will be readily admitted by their successors in religious profession. Their Doctrines, their lives, and their sufferings, will endear them to the latest posterity, and give weight to their sentiments on religious subjects."

Solely with a view to brevity, and at the same time watching carefully to avoid giving any different bearing to the sense, it may be considered allowable to compress, what for E. B.'s designed object was not redundant. After pointing out the danger of receiving wrong impressions from "those early writings" because of their "being rather a refutation of erroneous opinions, than declarations of belief,” E. B. immediately adds—“To guard the sincere enquirers after Truth, against the influence of the names of those worthy instruments, in giving currency to sentiments which they never held, is but an act of justice to their character, to the principles THEY HELD, and to those who stand in need of such information."

On transcribing this passage, it appeared so strikingly appropriate, to a work taking notice of J. W.'s volume of misconstruction and of consequent perversion, that it seemed scarcely proper to do otherwise than subjoin the quotation to the text previously chosen for the titlepage of this "Glance."

The Introduction from which the foregoing passage is transcribed, was signed "E. B.," and dated "Mount Pleasant, Ohio, 5th Month, 1825," "Examined and approved by the Meeting for Sufferings of Ohio Yearly Meeting, 5th Month, 1825." Then follow some further well adapted introductory observations, from which the following are extracted:

Y

"The human mind may still busy itself in vain speculations, instead of submitting to the renovating power of Truth; or it may depart from the Faith, giving heed to seducing spirits, and doctrines which stand opposed to the great Truths of Redemption by Christ."

"These Truths our primitive Friends MAINTAINED. And their Faith was made manifest by many clear testimonies in word and writing, and tested by deep sufferings. In those times of persecution, divers of their doctrines were misrepresented by their enemies, in order to injure their Christian reputation. Against these perversions of their principles, they defended themselves with great ability and clearness, making distinct declarations of their meaning in those parts of their writings which had been differently construed."

Again E. B. says of the " primitive Friends:" "In all those various trials, they were supported by an invincible arm of power. We, then, their successors in the same faith, and believers in the same PRECIOUS PROMISES on which THEY RELIED, may derive encouragement from their example, faithfully to discharge that portion of labour which has devolved upon us."

In confirmation of these sentiments, E. B., amongst other testimonies in favour of the "primitive Friends," quotes from "An Epistle from the people in scorn called Quakers; for all people on earth to read over, that they may see what the people called Quakers HOLD, concerning God, Christ, His death, His resurrection, His BLOOD, His offering, redemption, salvation, justification, faith, and hope.""

"This Epistle," says E. Bates, "which, from the style, appears to have been written by George Fox, contains almost the whole body of SCRIPTURE evidence, in support of the DIVINITY OF CHRIST, and the BENEFITS of his SUFFERINGS and DEATH. In this very large body of evidences, mostly in Scripture language, are the following: Christ Jesus-the

Emmanuel, God with us-whom all the angels must worship. -Christ offered Himself through the Eternal Spirit, without spot, to God; and by his blood purges our consciences from dead works to serve the Living God.—And so we know that Christ by one offering hath for ever perfected them that are sanctified. And as people walk in the LIGHT, they have fellowship one with another, and the blood of Christ cleanseth from all sin. And CHRIST, who his ownself, bare our sins in his BODY ON THE TREE, that we being delivered from sin, should live unto righteousness; by whose stripes we are healed. -And we being justified by the BLOOD of Christ, shall be saved from wrath through Him.”

In conformity with confining these quotations very much to extracts from G. Fox and R. Barclay, all other writers whom E. Bates quotes, will here be passed over; but I must give just one extract, which E. Bates himself has given concerning Christ from R. Barclay, whom J. W. accuses of excessive heterodoxy. E. B. states that "Robert Barclay, in his Apology says [of our Lord] Hence He is fitly called The Mediator between God and man; for having been with God from all eternity, being HIMSELF GOD, and also in time partaking of the nature of man; through HIM is the goodness and love of God conveyed to mankind; and BY HIM again, man receiveth and partaketh of these mercies.' Prop. 2, § 6."

Such, reader, are the sentiments of the "early Friends," and in many instances as quoted by those who are now adverse to them.-Such the "principles of Quakerism," through which J. W. represents that the SUN of RIGHTEOUSNESS is BLOTTED OUT of the Firmament!!!

As it was only by "walking in the Light, as God is Light," that the apostles could know "the blood of Jesus Christ his Son to cleanse them from all sin ;" so I reverently believe the same outward sacrifice performed its assigned portion towards the redemption of Enoch and Noah, and all others in all