those turnings and overturnings in the spiritual world, which are described in Revelations, under the simile of earthquakes, and other occurrences of an exterior or natural character; and which must be expected in the course of the church's progress out of the wilderness.

Far, very far is it from me to judge those who do not see as I or as we see, if an individual may speak on behalf of those who are rightly imbued with the "Principles of Quakerism;" for not only do I conceive, that we who have had the privilege of being taught after the manner of our forefathers in religious profession, have nothing to plume ourselves upon; no cause whatever to take complacency to ourselves; but that it is possible for a very heathen who is sincerely faithful to the best HE knows, to find more acceptance in the sight of Him who searches all hearts, than any of us, who having enjoyed this privilege, and having been enabled to see its consistency with the gospel; yet are unfaithful to the greater measure of "LIGHT" afforded. I also conceive it possible from not being imbued with this Light, (for profession and outward instruction are not possession,) that individuals may conscientiously and with very sincere hearts leave us, and return to a system of ordinances; though in so doing they are like the church again taking backward steps, and retrograding to the wilderness; and this has been so fully the experience of some, as after no small fight of affliction, to induce them not only to return to us again; but to become advocates of that faith, which, by their secession, they once seemed desirous to destroy.

As G. Fox had sought in vain amongst professors of religion of his acquaintance, for some one to guide him and teach the way of righteousness and peace, to a deeply-tried and exercised mind; and as he had read his Bible much; yet it had not pleased Divine Wisdom to instruct him through the medium of that blessed volume; may we not, therefore,

venture the idea, that in order to impress more fully upon his understanding, the precious doctrine which he afterwards believed himself called upon to preach to the nations, the Lord was pleased by His "invisible power" to unfold this mystery, through the pure openings of His Divine "Light?” This brings us to the second consideration : "Neither did I then know where to find it in the Scriptures." By this I understand, when the clear knowledge of this all-important truth was opened to his understanding, that then, and not till then, he apprehended it would be found in the Bible; though he "knew not where to find it" in that Divine Treasury. And this conducts us to the third and last portion of the sentence.

Though afterwards SEARCHING the Scriptures I found it." What a Testimony is here to the desire of George Fox, not to test the Scriptures by what was opened or revealed in him and to him; but to test the revelation made to him by the Scriptures: a fact that speaks louder than any mére verbal testimonies, to his estimation of their intrinsic value; but perhaps it does not speak more forcibly to this point than the remainder of the quotation on which J. W., in the strength of his natural powers, pronounced his critique. The remainder of J. W.'s quotation from G. Fox, is couched in these words: "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 GUIDED BY."

As a whole, here is a testimony of J. W.'s own selecting, from the writings of a man whom he accuses of undervaluing the Scriptures. A testimony in which G. F. asserts his full belief that he saw in the LIGHT OF CHRIST, that "the Scriptures were given forth by holy men of GOD, as they were led by that Light and Spirit." Even if J. W. should think that

G. F. was mistaken in his idea of seeing this "in the Light of Christ," What higher estimate of the Scriptures could G. F. express, than this belief!

Let us now look at this testimony in its several parts. "I saw in that LIGHT and Spirit which was before the Scriptures were given forth." What Light was this? What is said in the Scriptures which the "poor, the dreadfully deluded" Quakers are accused of undervaluing. In those sacred writings, we find that "in the BEGINNING was the WORD; and the WORD was with GOD, and the WORD was GOD. The SAME was in the beginning with God. All things were made by Him; and without Him was not anything made that was made. In HIM was LIFE, and the LIFE was the LIGHT of MEN."

Perhaps even J. W. himself will not deny that the LIFE and LIGHT here described existed before the Scriptures; I shall, therefore, leave that point and take up G. F.'s words: "I saw in that Light." It is very clear by the whole drift of the entire quotation J. W. has selected, that the words "that Light" refer to the "LIGHT of CHRIST," in other words to THE LIFE which not only was in HIM, the WORD, "in the beginning," but also, "in the beginning," was "the LIGHT of MEN.

Our Lord declared, "I am come that they might have LIFE, and that they might have it MORE ABUNDANTLY ;" and what is this LIFE, but that of which, "in the beginning," it is said "the LIFE was the LIGHT of MEN." Now this I conceive is demonstrated to have been an "Inward Light" for it convicted our first parents, and occasioned them to hide themselves " among the trees of the garden, when they heard the voice of the Lord God;" thus performing "in the beginning, one of the very offices which our Lord and Saviour assigns to the Comforter, the Spirit of Truth: He shall reprove the world of sin.” Let us then just see the consequences of denying that "Light of Life."

G

Our Lord says: "I am come that they might have LIFE, and that they might have it more abundantly.”

But those who deny and disclaim this Life and Light in this gospel day, unless they deny altogether that men ever had it, say in effect-" men had this 'Life and Light in the beginning,' but since Christ came in the flesh, so far are mankind from having it more abundantly in this gospel day, they are NOT now to HAVE IT AT ALL.

The last member of the quotation from G. Fox, resumes the Universality of the Light of Christ; and stands thus: "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 GUIDED BY."

Here is no exception. ALL must come to that Spirit, &c. Hence we have, in these words, a full testimony to that other Scripture: "the world by wisdom knows not God;" and also an acknowledgement of our dependance on the guidance of the Comforter who was to "abide for ever," and who was to "teach us all things;" and though it be not consistent with the wisdom and will of God to teach many in this day, so independently of Scripture as G. Fox says he was on particular points and occasions; the absence in any of such teaching does not invalidate the testimony of Christ: "No man cometh unto the Father but by ME:" which, I conceive, is equivalent to "all, if they would know GOD, or CHRIST, or the SCRIPTURE ARIGHT, must come to THAT SPIRIT, which they that gave forth the Scriptures were LED AND GUIDED For without coming to "that Spirit," they cannot be rightly instructed, even concerning those things which holy men of God have written; because they are intended to lead us to God; to whom we can come only through Christ, and His Light.

BY."

Let us now look a little at the different parts of J. W.'s own remarks on his quotation from G. Fox's Journal. J. W.

begins: "If this mean anything at all, it surely means that all men have in them that Spirit which gave forth the Scriptures." I trust it has been shown that G. Fox's words have some meaning; and I conceive the true and correct meaning has been offered. If by the words, "that all men have in them that Spirit which gave forth the Scriptures, " J. W. means to intimate that G. Fox intended to say: "All men have in them that Spirit" in an equal portion or degree with those holy men, who were led thereby to give forth the Scriptures, then I conceive he has no foundation whatever for the remark; for G. Fox simply says: "All must come to that Spirit;" by which I can understand no more than that without some undefined portion of that Spirit to influence their hearts, they cannot "know God, or Christ, or the Scriptures aright."

To assign such a portion to all, as those were entrusted with who gave forth the Scriptures, would be to destroy the infinite variety of gifts or gradation of gifts, which, in the perpetually varying states of mankind must exist, in order to harmonize with the Divine Economy, as laid down in the Holy Scriptures.

The next portion of J. W.'s remarks says: "And that if they believe they have it, and will turn to it, they may learn immediately from the Spirit, all that can be found in the Scriptures, which is needful for them to know." If J. W. means by this, no more than the apostle said when speaking of "the Gentiles which knew NOT the law, but were a law unto themselves," through "the Law written in their hearts;" then I grant it may be so understood, concerning those who have not the Holy Scriptures to instruct them. But if J. W. means his own remark to apply to those who have the blessed privilege of access to the sacred volume; then I conceive he is again without the least foundation from G. F.'s remarks. G. Fox's words convey to me a directly opposite meaning to such an interpretation of them. G. F. had just stated: