IV. That man has no light in him to guide him, but the natural light of conscience. And conscience, we seem to be agreed, is a natural faculty of the soul.

Our Lord declared in the same discourse: "If I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you; and when He is come, HE will reprove the WORLD of Sin.'

V. That Christ does not immediately or inwardly enlighten the heart of man; for this would be a Divine Inward Light; which J. W. considers one of the main "Principles of Quakerism;" against which he declaims; and even says: "I believe they come from BENEATH;" and surely according to this belief, any who admit this "Principle of Quakerism," might be addressed in upbraiding language to this import: -"Who shall descend into hades to bring up Christ from thence!".

Paul declares: "There is neither Greek nor Jew, BARBARIAN, Scythian, BOND nor free: but CHRIST is all, and IN ALL!” Our Lord Himself declared in his ever to be remembered discourse with his disciples before He suffered: "If a man love Me, he will keep my words; and my FATHER will love him, and WE will come unto him, and make our ABODE with him." And the very evangelist who records this memorable discourse, also declares of his Lord as the Eternal Word, the Creator of all things, that "in the beginning :". In Him was Life, and the Life was the LIGHT of men:"that He" was the true Light, which lighteth every man that cometh into the world!"

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VI. That in the possession and reception of the history of the outward manifestation of the Son of God, and in belief in the characters in which He is therein set forth, almost, if not wholly consists the FAITH, which is insisted on in Holy Writ as essential to salvation.

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Paul says even of the outward law: "When the Gentiles, who have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves; which show the work of the law written in their hearts; "—showing also their regard and attention to Him who "reproves the world of sin."

VII. That the sacrifice and mediation of Christ are unavailing beyond the limits of the outward revelation of them; and, consequently, that the great bulk of mankind are not thereby put into a capacity for salvation.

Paul in his epistle to the Hebrews, says, Christ's "suffering of death” was,—“that He, by the GRACE of GOD should taste DEATH for every man" and this Paul confirms in writing to Timothy, of the mediation of Christ" who gave Himself a RANSOM for ALL;" and further, that this ransom was "to be TESTIFIED in due time.”

These seven positions laid down in the fairest manner I can pourtray them, I fully understand to express the general character of the principles imbibed by J. W., as distinctly set forth in his "Quakerism Examined;" though far from the only erroneous sentiments which that work conveys, and which J. W. so strenuously endeavours to force on the Society as, "the revealed will of God." Of the correctness of the representation of J. W.'s principles, which those positions contain, the reader will be better enabled to judge as he proceeds; and perhaps some one "intelligent and unprejudiced mind" some one "experienced Christian," may, in the sequel, perceive, that such principles are in different respects, quite contrary to "the whole revealed will of God;" as set forth in the blessed boon of the Holy Scriptures.

CHAPTER II.

FRUITS OF LOVE.

“Ye shall know them by their fraits.”—Matt. vii. 16.

In the preceding Chapter, the reader has been presented with a few, a very few specimens, out of the abundant mass, of the manner in which J. W. evinces his "

very spirit of Christian love," by which I believe he really conceives himself to have been actuated; and of this admission I wish him to reap the full benefit, whilst, in noticing the fruits it has produced, I may have, not to call in question his sincerity; but to point out the incorrectness of his ideas.

As J. W. states, page 279, that "so far as he knows his own heart," he has written in "the very spirit of Christian Love," so the head affixed to this Chapter appears to me appropriate to a division of this "Glance," which will contain a main portion of the notice intended to be taken of "Quakerism Examined;" for to do more than allude to some of the errors which J. W. wishes to induce the Society of Friends to embrace for Truth, and to point out a few of the fallacious views he has taken of "the Principles of Quakerism,” would far exceed the limits of " a Glance."

To exhibit a little variety in the "fruits" of J. W.'s “very spirit of Christian love,” this Chapter must touch upon several different subjects; it may therefore be advantageous to present each subject under a distinct division. And in accordance with this arrangement I begin with-

SECTION I.

The Holy Scriptures.

IN page 91, &c., J. W. introduces the following quotation from G. Fox's Journal, page 20, viz.: "The Lord God opened to me by his invisible power, how every man was enlightened by the Divine LIGHT OF CHRIST. I saw it shine through all; and that they that believed in it came out of condemnation to the LIGHT OF LIFE, and became the children of it; but that they that hated it, and did not believe in it, were condemned by it; though they made a profession of Christ. This I saw in the pure openings of the LIGHT, without the help of any MAN: neither did I then know where to find it in the Scriptures; though, afterwards, SEARCHING the SCRIP TURES, I found it.

"For I saw in that Light and Spirit which was before the Scriptures were given forth; and which led the holy men of God to give them forth; that all must come to that Spirit, if they would know God, or Christ, or the Scriptures aright; which they that gave them forth were led and taught by."

As to the last division of this quotation, what does it say more or less than Paul says in these words: "The natural man receiveth not the things of the Spirit of God;" for I must acknowledge that I unite with G. Fox in ranging the Holy Scriptures amongst those " things of the Spirit of God," which "the natural man" not only "receiveth not," but "they are foolishness unto him; neither can he know them, because they are spiritually discerned."

Here, at the very outset, instead of undervaluing the Scriptures, G. F. assigns them their proper place; amongst "the things of the Spirit of God."

But perhaps it may be answered,-Paul himself tells Timothy, "The Holy Scriptures are able to make wise unto

salvation." Very true. But how does Paul say this is to be accomplished? "Through faith." And how is faith to be attained? The same Apostle says: "By grace are ye saved, through faith, and that NOT of yourselves; it is the GIFT of GOD" Can words more clearly define that faith is not of "the natural man!" and that as a "gift of God" concerning "the things of God," it must be spiritually received, spiritu ally known and experienced, and consequently, "spiritually discerned." Hence then, may we not place these two passages in juxta-position thus ?

1. "The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither CAN be know them, because they are spiritually discerned.”

2. "Thou hast known the Holy Scriptures from thy youth;" and yet mark the issue, "which are able to make thee wise unto salvation ;-through FAITH ;" and "that NOT of THYSELF. it is the GIFT of GOD."

As J. W. discards and disclaims utterly the "Inward Light of Christ," as utopian and visionary; and since the doctrine of it is not only "foolishness to him," but "comes from beneath;" we cannot venture to ascribe his judgment concerning "the principles of Friends" to any thing but the powers of "the natural man ;" and these in J. W., I candidly acknowledge, I have been accustomed to consider to be rather of a superior order in natural things.

Let us therefore draw a comparison between J. W.'s wisdom of "the natural man," and what J. W. evidently considers to be" the foolishness" of one who has fervently desired to wait for his teachings, at the feet of Jesus; owning that "CHRIST IS ALL' we are nothing." These, on one occasion, were G. Fox's own words.

Speaking of the whole quotation which has been just given from J. W.'s pen, as the words of G. Fox, J. W., clearly in the wisdom and confidence of "the natural man," as just set