appointed means of making known to us the blessed truths of Christianity," are absolutely necessary, otherwise, the acknowledgment must be made, that Christianity is not absolutely ne

cessary.

The declarations concerning the Scriptures in the paragraphs of the Epistle that have been adverted to, are certainly true; but then it seems to me to be holding the truth in unrighteousness, to make it appear that it is truth that has always been held by the Society; for the above quotation and reference show the direct contrary. There must, therefore, have been some special purpose to answer by the use of such a form of language which contradicts the writings of the "early Friends," because the spirit of their writings is kept in full activity by the conduct which is still unremittingly pursued in putting down the unmixed gospel, and discouraging all that is worthy the name of studying the Scriptures.

CHAPTER VIII.

IS THERE AMONG FRIENDS "AN OPEN DOOR TO THE PREACHING OF THE WHOLE REVEALED WILL OF GOD?"

THE following passage, in page 28 of the "Letter," is so extremely pointed, that much as I dislike writing about myself, there appears to be no alternative, because it is really necessary for me to show the errors with which the statement abounds. And, as before has been mentioned, never do I recollect to have met with any thing which gave me greater astonishment than what is contained in it, viz., "And another assertion I will venture to make in this place, that there is at present amongst us an open door to the preaching of the whole revealed will of God. Perhaps a more striking evidence of how little of sectarian restraint there is amongst us, in this respect, could hardly be afforded, than by thy own experience. Whether its being so indicate our health or our weakness; whether the proceeding on thy part

were right or not, it appears that for nearly seven years thou hast been declaring thy views of the gospel amongst us, as an official acknowledged minister of the Society, whilst believing in thy heart that our very foundation was rotten, and that our profession is incurably hostile to the gospel.' No, my brother, if one of that despised fraternity may presume so to address thee, thou hast not been straitened in us, thou hast been straitened in thyself. I believe there is no body of persons, collected as a religious society, and maintaining a pretty efficient discipline, amongst whom there is a larger portion of true Christian liberty of sentiment. This liberty, without latitudinarianism, has long been one of the many grounds on which I have valued my connexion with it. The Bible, and the Bible alone, may be fairly said to be our formula of divine truth."

In order to show the real state of the case, and how materially it differs from what must be inferred from the above extract, I conceive the only proper way for me to take, is to have recourse to copies of letters and memorandums, which may be fully relied on, as they were written when the circumstances detailed in them were strongly impressed on the memory. It

would appear by the quotation from the “Letter," as if my course had been a very easy and uninterrupted one; and credit is given to the Society, for the striking evidence of how little sectarian restraint there is in it, from the circumstance of my having, for nearly seven years, been declaring "my views of the gospel," &c. Now, as several of those who were engaged, either in drawing up or sanctioning the "Letter," were acquainted with the real difficulties I had encountered for a large portion of the time mentioned, I am at a loss to know how they can think there is so much credit due: unless it be, that they consider every thing short of absolute durance to be liberty.

Little do those who were made acquainted with the deep distress I suffered, seem to have recollected any vestige of it: for a very natural reason certainly, that we are able to bear the afflictions of others with calmness and philosophy. But although this be the case (for "feeling has no fellow,") it by no means follows, that those who have to walk in a thorny path should forget the sharpness of the points that pierce them. But it is certainly not for the sake of claiming any sympathy, that I have recourse to the memorandums which are lying beside me.

My motive is to show, that I have not just followed such a dishonest course as might be inferred from some of the sentences last extracted from the "Letter;" and also to prove what I considered it my duty to declare in my letter of resignation of membership, that there is in the Society, "an incurable hostility to the gospel ;" incurable, because the principles of the Society are such as to be incompatible with the gospel: and, therefore, neither the Society, nor individuals, can be favourable to the genuine gospel of Jesus Christ, without departing from the Quakerism of Fox, Penn, Barclay, and Penington. In my letter it is stated, that it was my endeavour to point out, especially to those who had most influence in the Society, the unsoundness of its principles, after my eyes were mercifully opened to perceive it. This, I am sure, many could testify, if they were disposed; so that, on my part, there was no secrecy; and it is now more than six years ago, that in "the Meeting for Sufferings," on its being proposed to send a second copy of William Penn's works into Greece, I stated my objections to them at some length, and also to Barclay's Apology; instancing in particular, with regard to the latter, the same passage which is referred to in my