Surely then we see ample ground for the observations which "begin the next section;" entirely casting out, as the later editions do, all notice of Yokdan. Is it then either a correct or fair assumption that J. W. has made, in saying: "Much stress is laid on this [account of Hai Ebn Yokdan] as a fact in evidence of the argument that precedes it?"

Besides I apprehend there cannot have elapsed less than thirty years, since J. W. was informed, as he says, (p. 82,) that the whole of this short notice of Yokdan "had been omitted in the later editions" of Barclay; and as this abstraction has occasioned no change whatever in the succeeding paragraph which J. W. quotes, it might have been supposed that the "thirty years" was an ample period for the "much stress " to have subsided entirely; but it seems that prejudice is of a tenacious and abiding character, and that its fumes, like those of his "mephetic vapour," are of a phosphoric quality, igniting on exposure to the air.

Having thus noticed J. W.'s quotation from R. B.'s twentyeighth section, as a whole, let us now see how far this and his other assumptions are borne out, by taking the quotation in parts.

Alluding to the notice of Yokdan, J. W., as before stated, says: "That much stress is laid on this as a fact, in evidence of the argument that precedes it, may be gathered from the next section which begins thus:

1. "Seeing then it is by this inward Gift, Grace, and Light, that both those that have the Gospel preached unto them, come to have Jesus brought forth IN them, and to have the saving and sanctified use of all outward helps and advantages.

2. "And also by this same Light, that ALL may come to be saved.

*The only alteration I can discover, is a grammatical correction of "has" for "is"-"the day of the Lord which has arisen," instead of "is arisen," but which can have no bearing on the omission.

3. And that God calls, invites, and strives with all in a day; and saveth many to whom He hath not seen meet to convey this outward knowledge."

Having before given the quotation entire, thus much of it is now presented in portions for more easy reference, and more perspicuous demonstration. In the first portion which is the very beginning, from which "may be gathered" that "much stress is laid " on the account of Yokdan; we find R. Barclay confines himself entirely to those who "have the gospel preached to them," and "have the saving and sanctified use of ALL OUTWARD helps and advantages." Now Yokdan, according to R. B.'s own statement, copied by J. W., had neither "the Gospel preached to" him; nor the use of any, so far from "all outward helps and advantages." Hence so far from this portion of the quotation laying "much stress " on the brief narrative of Yokdan, can it possibly be brought to bear upon the point in the least degree? And would not the attempt to make it bear, be totally illogical?

The second portion of quotation from Barclay runs thus: "And also by this same Light," (the Inward Gift, Grace, and Light mentioned in the preceding portion,) "that ALL may come to be saved."

Can ALL apply to Yokdan, the account of whom is only one out of twelve testimony bearers, mentioned in the immediately preceding section, independently of all the arguments that Barclay had advanced from Scripture, in the twenty-six previous sections? Even in the twenty-seventh section, p. 193, R. B. quotes Justin Martyr as saying: "That ALL such as lived according to the Divine Word IN them, which was IN ALL men, were Christians; such as Socrates, Heraclitus, and others among the Greeks, &c." R. B. in the same section also quotes from Ludov. Vives these words: "The Gentiles not having a law, were a law unto themselves, and the Light of so living, is the GIFT of GOD, and proceeds from

the SON, of whom it is written that HE enlighteneth EVERY MAN that cometh into the world." Is it not then quite as probable, rather is it not clear, that R. B. must, in the word ALL, embrace ALL the Heathen or "Gentiles, who live according to the Divine Word in them?" Hence I am unable to perceive that " much, " or indeed ANY "stress" is laid on Yokdan in this second portion; for as he was only one among the myriads of myriads of Gentiles, who we may charitably hope, have lived, and as Justin Martyr states, "do live according to the Divine Word IN them, which was in ALL men;" so, as not a word is said which applies to Yokdan in particular, I cannot conceive that the "stress" which "is laid " on this portion of the quotation, exceeds that of the proportion of one in millions.

The Third portion of the quotation from R. B. runs thus : And that God calls, invites, and strives with ALL in a day; and saveth MANY to whom he hath not seen meet to convey this outward knowledge." These words, "saveth MANY, " cannot possibly "lay much stress" on the isolated case of Hai Ebn Yokdan, but evidently refer to the whole scope, not only of the various and important testimonies adduced from both Christian and Heathen authors, in the immediately preceding or twenty-seventh section; but also to the whole drift of the Scriptural arguments contained in the TWENTY-SIX previous sections. And J. W.'s "much stress is laid on this as a fact," may be duly estimated by this other “fact” that the entire omission of all notice of Hai Ebn Yokdan "in the later editions of the Apology," does not in any degree change the deduction which Barclay draws from the abundant premises contained in twenty-seven sections, to which this notice of Yokdan had been appended; thus proving it to be an imperceptible weight in the scale. Such is the sum total of J. W.'s "much stress laid on this as a fact" by Barclay, and such the logical correctness of his deductions from the passage quoted!

Let us now examine the ground which J. W. has for "much stress," being laid on the remainder of his quotation from "the section which begins thus. "

In immediate connexion with the three portions already noticed, Barclay says:

4. "Therefore, we having the experience of the inward powerful work of this Light in our hearts, even JESUS revealed in us, cannot cease to proclaim the day of the Lord that is arisen in it; crying out with the woman of Samaria: Come and see one that hath told me all that ever I have done. Is not this the Christ?' That others may come and feel the same in themselves; and may know, that that little small thing that reproves them in their hearts, however they have despised and neglected it, is nothing less than the gospel preached in them: CHRIST, the wisdom and power of God, being in and by that seed, seeking to save their souls."

This fourth portion of J. W.'s quotation from R. Barclay, refers exclusively to the experience of the "early Friends" themselves, stating what they had known of the inward power and Light of Christ; in what way, therefore, can this "lay much stress" on the mention of Hai Ebn Yokdan? At the concluding word "souls," J. W. refers to the following note:

"What confusion is here depicted-the conscience made into Christ, the Law, and the Gospel! But when essential error is upheld as undoubted truth, no one can calculate upon the extent of the chaos that may be produced by it."

J. W. seems to have mistaken his own assertions for proofs, and to have imagined they must be infallible. "What confusion is here depicte indeed! but by whom? R. Barclay does not, in any part of the quotation before us, use either of the words, "Law" or 'Conscience;" nor am I able to discover the least allusion to either. According to Dr. Johnson-"Conscience" is "the faculty by which we judge of the goodness or wickedness of ourselves, "-the natural faculty I suppose J. W. will admit, and, therefore,

not anything Divine or supernatural; but Barclay is all through this quotation from him, speaking of something Divine, supremely Divine; even the Inward Light of CHRIST, which is "no part of the natural man, nor in any degree at man's command. Yet this holy Inward Light may be and is the Divine Light of Conscience, (John, xiv, 16, 17, and xvi, 7, 8,) being as John sets forth from the declarations of our blessed Lord: "The Spirit of Truth," who "reproves the world of sin."

"Conscience" then I presume is allowed to be a part of the natural man; and the apostle saith, "the natural man receiveth not the things of the Spirit of God; for they are foolishness unto HIM; neither can he know them because they are spiritually discerned." And is not the knowledge "of the goodness or wickedness of ourselves" in the sight of God, one of those very solemn and important "things of the Spirit of God?" Hence according as the despised "principles of Quakerism" set forth, I conceive "Conscience" as a faculty of the natural man" must have the aid of Divine Light, to enable it to judge; and is not both the faculty and the Light also, any more than a mirror is the light by which the natural eye can behold the natural body reflected in the mirror.

So far was R. Barclay from alluding to Conscience, that in a previous part of the same proposition, and among the arguments which J. W. had read, R. B. in section sixteen, page 144, had expressly said: "It will manifestly appear by what is above said, that we understand not this Divine principle to be any part of man's nature," ỹ, we make it a distinct, separate thing from man's soul, and all the faculties of it; yet such is the malice of our adversaries, that they cease not sometimes to calumniate us, as if we preached up a natural light, or the light of man's natural conscience."

To be consistent with himself, and with the principles he was advocating, R. B., therefore, could not possibly allude to