by that "Comforter which was to guide into all Truth." This latter appears to be further evidenced by the effects which the loss of his "complete confirmation" produced, "whereby," he says, "my value for the Scriptures was, of course, proportionally lowered;" "and the unavoidable consequence of this was, to induce me very much to lose sight of the real benefit of the coming of Christ. For although I considered that the Scripture account was certainly to be believed, I could not see the necessity for an atoning sacrifice for sin, nor for the mediation of Christ!"

In these plain and clear declarations of J. W., we may see a great propensity to overlook the solid and substantial arguments deduced from the Book of Revelation, and to base his faith on some external object of sense, some exterior demonstration; rather than on the Divine, illuminating evidences granted to the soul, respecting those truths of the gospel which are revealed through the medium of Holy Writ. In those declarations of J. W.'s, we have a practical demonstration of the causes and ground of secession from the principles of Quakerism," which induced J. W. and others to leave the society in this land, and many before to secede from it in Ireland and America. They either have not known the blessed privilege of a Redeemer and Saviour's love; by that holy union and communion with the Father and with Himself, through the Comforter, the Spirit of Truth; which our Lord promised in his discourse with his disciples just before He suffered; see John, chaps. 14-16; or if such ever knew by experience, this blessed "Immediate Revelation" in their own hearts; they yet deny it to be "CHRIST IN them the hope of glory." Hence as the Jews formerly rejected Jesus when amongst them as "God manifest in the flesh;" so those seceders in the present day reject and deny the Son of God, in his manifestation and immediate revelation in the heart; and from the severe strictures which have been quoted

from J. W. in this Glance, and from very many others which might be quoted, J. W. clearly adopts concerning those who so believe in the Son of God, the sentiment, and virtually the language of the Jewish council: "Have any of the Rulers or of the Pharisees believed on HIM? But this people who knoweth not the law are cursed."

Though this "principle of Quakerism," the gift, grace, and Inward Light of Christ, is wrested from its legitimate source; and by these seceders from the principle, is esteemed a natural light; yet their error no more arises from an error or defect in that blessed principle of Quakerism, which is immoveably founded on Scripture, and the words of our Lord himself; than in the days of the apostles it was, or now is, attributable to an error in the Epistles of Paul, that therein are some things HARD to be understood" by the natural man, the untaught of Jesus, "which they that are [thus] unlearned and unstable, wrest, as they do also the other Scriptures;" and this may be "unto their own destruction."

66

Hence as neither birthright nor education in the society, can confer the blessed boon, though offered to every man, so it is not to be wondered at, that many who have been so privileged, as to be instructed in the "immediate revelation " of the Son of God, should forsake this Fountain of Living Water. And if J. W. was striving to comprehend this subject, by the powers of perception which pertain merely to

the natural, man, " I marvel not at the issue at which he states himself to have arrived, of being most deeply imbued with "mephitic vapour," (see section 1, page 17,) respecting whose "fatal fumes," he adds in page 346, of "Quakerism Examined," "By which I myself have been well nigh made to sleep the sleep of death."

Once J. W. was so fully imbued with the "fatal fumes" of this "mephitic vapour" himself, then, as the deeply jaundiced eye sees every thing yellow, so it was very, natural for him to

D

view as being alike circumstanced with himself, those who, from a sense of their own incapacity as men and creatures, believe the Divine aid of “immediate revelation,” or of “Inward and Saving Light" to be essential; and that without this Light, even the very words of inspiration contained in the SACRED volume, may be as unavailing as if in a sealed book.

Such an apprehension acquired on the part of J. W., whilst under the influence of " mephitic vapour, is rather a proof than otherwise of the principles of Friends, being in accordance with those commandments which, though "ordained unto life, are yet found to be unto death."

I certainly consider a mind so lamentably biassed, is a subject for the exercise of Christian charity, in the utterance of such revilings as those with which J. W.'s work abounds.

Even Paul though he was thus addressed in the heavenly vision: "Saul, Saul, why persecutest thou Me;" yet could say before the tribunal of the high priest: "and whilst earnestly beholding the council: Men and brethren, I have lived in all good conscience before God until this day." And though he "was a persecutor and injurious, yet he obtained mercy, because he did it ignorantly in unbelief." Unbelief of what? of the inward and secret convictions of his own mind, as is plain by these further words addressed to him in the vision. "It is hard for thee to kick against the pricks." The pricks arising from the inward power of Divine Light, operated on his then enlightened conscience, enabling him to perceive the Divine Light of Christ in his heart, which he had resisted through the unbelief of "the natural man" in the Divinity of that power, which, had it been owned, would have enlightened him before.

Hence then we may perceive to what lengths a welldisposed mind could be induced to go, in slandering and persecuting even the very chosen of God, through a blind zeal. But was Paul justified whilst in this state?

Whilst then those who are slandered and persecuted for Christ's sake, have cause to rejoice, even in the present day, and should watch against judging uncharitably of the motives of those who slander and persecute them; leaving judgment to Him who judgeth righteously; yet what is the proper concern of those who calumniate and persecute?

·Postscript to Section II.

Soon after writing the remarks on Hai Ebn Yokdan, which then, by following J. W.'s course of observation were placed, and considered as the conclusion of this "Glance, a Friend very unexpectedly put into my hands an edition of the work bearing a Title, which is represented in the succeeding page as nearly as modern types admit. On the page preceding the Title were printed these words:-"Imprimatur, C. Alston, Jan. 27th, 1685."

The difference between this date and that affixed to the Titlepage, is easily accounted for. At that time, the Old Style was in use, and the 27th of the month called January, would be within a few weeks of the close of the year 1685: by anticipation, the Title had the date of the approaching year, 1686 affixed to it; it being then and for many years after, customary for books to remain unpublished for some months, in order to allow time for the ink to set before they would endure the process of beating, preparatory to their being bound.

On opening this volume, I was struck with the appropriateness of the occurrence; but not less impressed with observing a material difference between the style of the following Titlepage, and the time of its publication, compared with what I recollected of J. W.'s copy.

THE

HISTORY

OF

Hai Eb'n Yockdan,

AN

Endian Prince;

OR THE

Self-Taught Philosopher.

Written Originally in the Arabick Tongue, by Abi Jaafar Eb'n Tophail, a Philosopher by Profession, and a Mahometan by Religion. Wherein is demonstrated by what Steps and degrees, humane Reason, improved by diligent Observation and Experience, may arrive to the knowledge of natural things, and from thence to the discovery of Supernaturals; more especially of God, and the Concernments of the other World.

Set forth not long ago in the Original Arabick, with the Latin Version by EDW. POCOCK, M.A., and Student of Christ Church, Oxon, 1671.

And now Translated into English.

LONDON:

Printed for Richard Chiswell, in S. Paul's Churchyard, and William Thorp, Bookseller in Banbury.

MDCLXXXVI.