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"filthy rag, and a menstruous cloth; Christ our righteousness, who "is the true light that lighteth every one that comes into the world, "John i. 9, we witness him the same Christ as was in that body that "suffered at Jerusalem; and every one of the children of light in "the measure of growth in Him, the same mind is in them, that was "in Christ Jesus, Phil. ii. 5] who is the brightness of the Father's glory, Heb. i. 3."-Works, p. 120.

This answer, furnishes us with an acknowledgment of several important points of christian doctrine. It appears from it, that the early Quakers denied as false, the accusation of professing themselves as perfect as Jesus Christ. Elias Hicks maintains, that by faithfulness we may attain to as great a degree of righteousness as he did. The Quakers believed that their own righteousness, was of no value, without Christ-and that Christ was their righteousness; but Elias Hicks condemns this doctrine of being made righteous by the righteousness of Christ. The Quakers declared they witnessed, that he who enlightened them by his Spirit, was the same Lord Jesus Christ, who died at Jerusalem, and that the children of this Holy Light, according to their measures of growth, were in Him, who is the brightness of the Father's glory.

It seems difficult to conjecture for what purpose the compilers have selected this extract, since it is so far from according with the doctrines which they wish to support, that it is directly contrary to them. It is, however, by no means so difficult to see why they have cut off the last eight words of the paragraph, and closed at a comma. It is a true saying, that a straw will show which way the wind blows; and small as the omission seems, it clearly evinces how willing they are to suppress those parts of sentences, where the Divinity of the Saviour is recognised. Justice to the religious sentiments of W. Dewsbury, should have induced them to exhibit that part, since he quotes from and refers to, a part of the scriptures where the Godhead and glorious attributes of our Lord and Saviour Jesus Christ, are set forth in the most unequivocal language. Immediately following the paragraph last quoted, we have another accusation and reply, viz.

"The seventh false accusation; thou sayest, we say that he that trusts in Christ, that died at Jerusalem, for salvation, shall be deceived."

Reply." This charge is false as the other, in the presence of God, we witness against thee; no other Christ we bear testimony of, to be the salvation of lost man and woman, but that Christ, according to scripture testimony, who was born of the Virgin, and made a good confession before Pilate, and suffered at Jerusalem, and rose again the third day, and ascended into heaven, and sitteth at the right hand of God; and this Christ we witness the true light, who lighteth every one that comes into the world, and saith, I stand at the door and knock; who opens, I will come into him, and sup with him, and he with me; Rev. iii. 20. and we witness him faithful: and as many as receive him, to them he gives power to become the sons of God; and this is the condemnation of all, because they believe not in HIM. John xii."-Pages 120, 121.

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CHAPTER XIII.

Observations upon the Quotation from the Journal of RICHARD Davies.

THE Compilers of the pamphlet have extracted a paragraph from the Journal of Richard Davies, in which he recites an opinion delivered by an Independent preacher, at a meeting where R. Davies was present; which was, that the time would come, when there would be no need of the scripture, any more than another book: this sentiment very much stumbled R. Davies, who queried with him, when that time would be; to which the preacher replied, when the Lord would make a new covenant with his people, as is foretold in Jeremiah xxxi. 33, 34, which contains the prophecy respecting the diffusion of the Holy Spirit. It will be sufficient for us to remark that Richard Davies was not in profession with the Society of Friends at that time, nor until two years after; and the opinion of an Independent teacher is no authority for the doctrine of primitive Friends.

The high estimation in which Richard Davies held the sacred volume, may be seen by any one who will peruse the work from which the extract is made. His religious education had been among a people whose entire dependence for instruction in the way of righteousness, was placed upon the Holy Scriptures, and the teaching of their ministers; for they did not believe in the immediate influence of the Holy Spirit, as that Comforter, which was to lead the followers of Jesus Christ into all truth, and to bring all things to their remembrance.

His mind having been awakened to a lively concern relative to the great work of salvation, and being earnestly engaged in seeking after the knowledge of those things which belonged to his soul's peace, he found the insufficiency of all those means, which he had formerly depended upon, as the only medium of right instruction. In this state, it pleased the Lord to reveal himself to him, by his Holy Spirit, and to give him a clear sight of the inward work of regeneration; and by yielding in obedience to the manifestations of divine light, he was brought to see, that although a mere literal acquaintance with the sacred volume could not save the soul, yet when it was opened by that Holy Spirit, under whose divine inspiration and direction it was written, it was not only profitable for doctrine, correction, reproof, and instruction in righteousness, but through faith, which is in Christ Jesus, able to make wise unto salvation. He thus writes

"I, with many more, was under that mistake that the Jews were in, who thought they might have Eternal Life in the Scriptures; Christ saith, John v. 39, Search, or ye search the scriptures, for in them ye think ye have Eternal Life, and they are they which testify of me, and ye will not come to me that ye might have life. As he is the life, so he is the way to the Father; I am the way, and the truth,

and the life no man cometh unto the Father but by me. John xiv. 6. As for the scriptures, I was a great lover, and a great reader of them, and took great pleasure in searching of them, thinking that would make me wise unto salvation, as Paul said to Timothy, and that from a child thou hast known the scriptures, which are able to make thee wise unto salvation, through faith, which is in Christ Jesus. 2 Tim. iii. 15. This main thing was wanting, the true and saving faith, which is the gift of God. It is by grace we are saved, through faith, not of ourselves, it is the gift of God. Ephes. ii. 8. So it is the grace of God that brings salvation, and not the bare historical knowledge of the scriptures.

"Too many take a great deal of pride in a literal knowledge of them; some for their gain and profit; others take pleasure in them, by wresting them to vindicate their false and erroneous opinions, that gender to strife and contention, and take little or no notice of that meek, holy, and lovely spirit of life, that gave them forth, for they are of no private interpretation; but holy men of God spake them, as they were moved by the Holy Ghost. 2 Pet. i. 20, 21.

"Men may have a great literal knowledge of the scriptures, and yet remain in error, because they know them not as they ought to do, nor the power that was in the holy men that gave them forth; so I may say, as Christ said to the Jews, You err, not knowing the scriptures, nor the power of God. Matt. xxii. 29. So that which gives the true knowledge of God, and a right understanding of the scriptures, is the power of God; and I may say with the apostle, 'For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ, 2 Corin. iv. 6. And as men and women come to mind this light, that is, the Spirit of God, and to obey it, they shall come to the comfort of the Scriptures, as the same apostle says, "For whatsoever things were written aforetime were written for our learning, that we through patience, and comfort of the Scriptures, might have hope, Rom. xv. 4.

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And being under a serious consideration of what I read in the Scripture, believing the Spirit of the Lord to be the interpreter thereof, those great mysteries, that were hid from ages and generations, and are hid now in this our age from many, are come to be revealed by the Spirit of God; and if they would have comfort in reading the Scriptures, they must wait in that measure of the spirit, which God hath given them, which is the only key that opens them to the understanding of those, that are truly conscientious in the reading of them; and though I read them formerly, as many do now, without a true sense and a due consideration, yet now I can bless God for them, and have a great comfort in the reading of them; they being no more as a sealed book unto me, and many more who wait for the assistance of God's holy Spirit, in all their duties and performances, that the Lord requires of them, for without him we know that we can do nothing that is pleasing unto him: though formerly we ran, in our own time and wills, to preach and pray, not having such a due regard to the leading and moving of the Spirit of the Lord; yet I bless God it is not so now."-Pages 12, 13, 14.

Thus this worthy man, instead of lessening the true value of the inspired writings, gives them a very exalted character, as proceeding from the immediate revelation of the Holy Ghost, and when read under its guidance, proving a comfort and encouragement to the humble christian; for which inestimable blessing he could truly bless God.

CHAPTER XIV.

Quotations from ROBERT BARCLAY'S Apology.

AMONG the many amiable and pious characters, which adorned the Society of Friends, in the period of its infancy, and who were eminently useful under the divine blessing, in promoting a knowledge of those precious truths, which were then peculiar to the Quakers, there were few more honourably distinguished than Robert Barclay.

His extensive natural endowments, had been cultivated and improved by a liberal education; and very early in life, he yielded to the secret, though powerful influences of heavenly grace, by which they were sanctified, and prepared for extraordinary service, in the glorious cause of the Gospel of our Lord and Saviour Jesus Christ. He joined in religious communion with the Society of Friends about the year 1667, when in the 19th year of his age; and a gift of the gospel ministry being committed to his trust, he was for many years actively engaged in the exercise of it, as well as in writing in defence of the principles and practices, of the Society of which he was a member. He suffered much for his religion, being frequently imprisoned and otherwise cruelly persecuted, but he endured all with christian patience and resignation, esteeming it all joy to be accounted worthy to suffer for his crucified Lord and Saviour. He died in 1690, in the 42d year of his age.

Robert Barclay was the author of a number of valuable works. His Apology for the true Christian Divinity, &c. and his Catechism and Confession of Faith, are doctrinal treatises of the highest authority, both among ancient and modern Friends. The Apology is indeed, the most comprehensive and complete exposition and defence of the christian faith of the Quakers, and the grounds upon which they dissent from other denominations of religious professors, which has ever been published. To show the high esteem in which it was held by the founders of the Society, we shall quote a part of the excellent preface to his works, written by William Penn, viz. "I am now come to his elaborate apology, published in 1675, entitled, "An Apology for the true Christian Divinity, as the same is held forth and preached by the people called in scorn Quakers, &c. dedicated to King Charles the Second." It was the most comprehensive of all his pieces, published in Latin, Dutch and English, and at least twice printed in our own tongue. It came out at the close of a long and sharp engagement between us, of this kingdom, and a confederacy of adversaries of almost all persuasions. It was his happiness both to live in a more retired corner, and to enjoy at that time, a space of quiet above his brethren: which, with the conside

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