BX 7678. L5 W65 1815 Wood, Ephraim Quakerism unveiled Digitized by tine Internet Archive in 2015 littps://arcliive.org/details/quakerismunveileOOwood QUAKERISM ^ ' unveiled: ^ TRUTH PREVALENT: IN TWO LETTERS; ADDRESSED TO THE MEMBERS OF Clje ^ottet^ of JTrienUs, LIVERPOOL: TO WHICH ARE ADDED, Fifteen Propositions ; WITH Hints on the present JVegociation ; OR, THE WAY TO A TRUE AND LASTING PEACE: The whole designed for the serious Consideration of all Ranks and Degrees of Mankind. BY EPHRAImVoOD. Beloved, believe not every spirit, but try the spirits, -whether they are of God : God is love : and he that dwelleth in love, d-welleth in God, and God in him. 1 John, iv. 1—16 He that loveth his brother abideth in the light, and there is no occasiu7i of stumbling in him. 1 John i. 10. And the multitude of them that believed were of ONE heart, and of ONE soul : neither said an>/ of them, that aught of the things they poS' sessed -was his own ; but they had all things common. Acts iv. 32. LIVERPOOL : PRINTED FOR THE AUTHOR, BY H. FOKSHAW, EDMUND STREET. 1815. ■ ADVERTISEMENT In offering these Letters to " the Members of a particular church of certain peculiar professing Christians, it may be queried, why I prefer a public to a private address. My answer is, that I consider my remarks of some consequence, not only to the wel- fare of that society (of whom I could scarcely hope that they would meet any attention, if privately con- veyed, as I have reason to believe a former epistle of mine, some three or four years ago, never did); but the subjects discussed in these letters are of a public nature, and concern many or all of the inhabitants of Liverpool: — yea, all Christendom. It is too truly observed by one, that " the disposition o. I. 16 people on earth ! Mystery, impenetrable mystery, surely ! I thought, just before (at the meeting al- luded to) I had been one sex, or member, as a cer- tain poet thus beautifully expresses it : " and sex. In holy raptures, sex unite !" I thought (and I believe with some others then pre- sent) I had met with the Lord, by his ministering servant (this itenerant) in the sanctuary (agreeable to the desire of my exercised soul, before I came in- to the assembly) nearly expressly, as the high-priest did in the church of old on the Urim, when he went into the holy of holies with his breast plate on, to obtain an answer by consulting God ! Yes, this mi- nistering servant of Jesus Christ, at that time ac- knowledged that " he could not say by what cause, for what reason, or for whom he was thus particu- larly led to speak !" But, ah my soul ! thou art de- sired to " withdraw " from the secret services in the cause of thy beloved. — 1 did presume I — And these words of the apostle Paul, I think, crossed my mind — " We have an altar whereof they (the idolatrous which serve the tabernacle) have no right to eat." On which I was thus exercised — ah me ! my soul ! hast thou not spiritually eat and drank at the Lord's table, in his presence, with his people — yea, farther, my soul ! hath the Father and the Son come unto thee and supped with thee ? — hast thou wept and mourned, watched, aad inwardly prayed with his people, for thyself and for them so many years, and now desired (for I could not "be pleased") 17 to " withdraw " thyself from their secret assembly ! Ah, my soul ! is there any thing which these people can have in hand, or at heart, in the canse of (ruth, of which thou hagt not been willing and ready to bear thy part of the burthen ? Hast not thou been not only desirous, but "made willing" in the day of trial, to forsake all ? — all that stood in the way to follow Christ, and to take up thy daily cross? I have kept nothing back which I believed the Lord required me to give up. Not my occupation in life, my trade, as a masier; nor shall I, I trust, follow it as a servant, (though the daily support of my wife and family seems to depend upon it), unless I can enjoy full liberty of conscience, purely religi- ous. Even my beloved wife, (though she has been, and now is, at times, a sore persecutor of — ), nor my dear helpless children, could not prevail in the case of the former. Could I see the call clear, I am ready, — I trust I shall be " made willing" also in that day to take my final farewell of my wife and family, my all, ani follow my Divine Master, whithersoever he may lead me ! Yes, literally cloath myself in sack- cloth ; not soft raiment, of which some of you appear so fond. I wish just to observe here, first, that I feel a pleasure, as well as confidence, that I am writing to a Society who "despise not the day of small things." It is true, we find some of the great and wise ones of the earth admit " every single observation that is published by a man of genius, be it ever so trivial, should be esteemed of importance ; because he speaks from his own impressions;" whereas, "common men," c 18 " publish common things ; which they, perhaps, glean from frivolous writers!" This may serve well enough to recommend such fine writers as the poets ; Wm, Shenstone, for instance, author of the " Essay on I\len and Manners." But 1 may question the " man of genius." You will excuse me, Friends, while I .observe, this " man of genius," according to the defi- nition of the celebrated Samuel Johnson, is one, who, " when a boy, learned to read of an old dame," — "received such delight from books, that he was always calling for new entertainments :" and as " he grows older, is sent to the grammar school," from thence " to Cambridge," or, "*Pembroke College, in Oxford ; a society (it is said) eminent for English poetry, and elegant literature." Here was his " delight," here he assiduously " employed himself ; he puts on the civilian's gown," but it seems, " without any inten- tion to engage in the profession." He chose rather, " from his indolence of temper, to amuse him- self in culling flowers at the foot of the mount, than to take the trouble, of climbing the more ardu- ous steeps of Parnassus." Thus much for "a man of genius ;" and he certainly deserves honour for refus- ing the heathen mythology, whether of" the ancient" Greeks, or " the modern English muse !" From hence, verily, " the single observation," though by so common a man as myself, being "ever so trivial," should be "esteemed of importance," be- cause I write from my oion impressions deeply impressed, not from " common place " immediately, neither gleanings " from frivolous authors;" no; but impressions received, being engaged in one of the grandest, and most awful duties that human nature 19 is capable of, viz. urging the iinpoHance of religiouleepiiig dubt !" Be this as it may, I shall not stop here to consi- der the many objections on the one band, nor the many judicious and pious arguments in favour of remarks on memoirs, on the other ; it is enough to know that " though dead, yet speak" they in their works. Surely tliey ought to be heard, if act an^ swered. That I have not exa^^gerated or misre;^ resented the principles of this extraordinary minister, I might re- fer my reader for evidences to the Evangelical Maga- line, for sixth month, 1811; or more particularly to the learned and pious critics of the Theological and Biblical Magazine, who» in their " remarks corrobo- 47 rative, explanatory, and critical," on " Huntington's " Literary and Religious Curiosity," (a weli-know a epistle, addressed to the editor above, in viiidicatioa of a " gross mis-statement," in his Bank of Faifh, (p. 29 — 31), are not afraid to say " he has no possi- ble way of evading their testimony but by saying, either that his memory is the weakest on earth, or that the guineas slipt through his fingers!" "The evidence, both direct and circumstantial, is eomple'e and convincing. Must not H. have a brow of brass, a conscience seared as with a hot iron, and a heart of marble, to persist in denying a fact so fully attes- ted and confirmed?" " So much for the fact, which is as stubborn as the sturdiest oak in Wellwood,* and sterling as the guineas of St. Helen's !''t (p- 355, for the year 1802.) I certainly do not commend this minister of Tich- field Street Chapel, for giving himself the badge of his former occupation, being " coupled with his self- created title of parson" and gravely, or in derision calling himself, " Parson Sack" " coal-heaver " &c. Well might the reviewer, in his serious and solemn admonition, on W. H.'s preaching against the moral law of (jiqd, as a rule of obedience ; against his ser- • W here his firm was situated, which was given him as a resideiitr, " by a good lady," il is said much agaiust his will. t WJiich were given him for preaching at seven o'clock, first day's nioriiiiig lecture, v^hivh had Leen long established for the benefit of servants, who, by reason of their domestic employ, could not alleud on the service of God at the usual times. E. VV. 48 vants of all denominations as deceivers ; and against his saints as hypocrites, advise — " A whip for the horse, a bridle for the A. S. S., and a rod for the fool's back." (Prov. xxvi. 3.) " ' Forty stripes, save one,' and that one the heaviest of all, may be given in a future number 1" (ibid. p. 362.) Whether this extraordinary minister, " of a strange spirit," ever had this " one stripe," I am not able to say, as it is some years since I left London ; and I have long ago declined taking in the above periodical Review. But I wish to observe here, my reason for extending this review of the late William Huntington was, I felt a particular desire to enlarge, as I know some of his followers consider him, as some do the late extraordinary " seer," or prophet," Emanuel Swedenborg ; or as I may Robert Bar- clay, as the only true expositor of scripture!'" — "a star of the first magnitude!" I wish, therefore, the reader to compare this with what he may find in this work related of Robert Barclay ; judge for him- self, and become a disciple of that teacher whom he may perceive comes the nearest to the standard of " the holy scriptures" — the true " sent," and minister of Jesus Christ. But as it respects the writings of Emanuel Swe- denborg, I wish just to offer a remark or two here. In his "Arcana Ca?lestia," &c. p. 16, vol. 1, it is said " we may discover an evidence of Divine commission^ and illumination, far superior to that which the 49 working- of miracles, or the rising of one from the dead could afford !" If this be true it is not saying too mnch, that " He is the undoubted messenger of our Lord's second Advent !" Vide " Dissertation on the Regenerate Life, in harmony with the Theologi- cal Writings " of E. S. I find also, there are what is called "a society of gentlemen, zealous to promote the best interest of their fellow-creatures in general," now, "recom- mending the theological writings" of this extraordi- nary "seer" or "messenger," not only as "contain- ing an immense store of heavenly wisdom ;" but as " the genuine antidote against the sectarian spirit," "infidelity,^'' "sophistry," and "the present corrup' Hon of christian doctrine," &c. Vide Advertisement in the Liverpool Courier, for the ninth month, 2nd. 1812. See also their " Intellectual Repository," &c. Now, for my own part, I must confess, that al- though there are many things in the voluminous works of this extraordinary man, which I admire, yet I cannot receive every page, much less every sen- tence contained in the writings of Emanuel Sweden- borg, as an Arcana Coelestia" " never before revealed to man !" For instance, speaking of the sufferings and punishment in another world, he saith, " It is to be observed, that no one sufFereth any punishment and torment in another life on account of hereditary evils, but for the actual evils which he himself hatU committed." (Arc. Coel. No. 966, p. 454, on the continuation of the subject concerning the hells.) Now this " heavenly mystery" was made known 50 unto man some two thousand years before Emanuel Svvedenborg; was ever heard of, or born. The pro- phet Ezekiel, chap, xviii. had this "word of the Lord come unto him," saying "what mean ye,"&c. Reader! 1 conjure thee, with reverence turn to thy bible. Again, this extraordinary " messenger from hea- ven," or " intelligencer from the other world ;" on those spirits who seemed to have formed the notions that heavenly joys consist in a life separated from good offices of charity, and employed merely in " praising and celebrating the Lord ;" and that this world was the scene of an " active life," tells us that they (the spirits) were informed that to praise and celebrate the Lord is not such an active life, but an effect of that life, for the Lord hath no need of praises, but is desirous that all should do good offi- ces OF CHARITY, according to which they raceive happiness from the Lord !" (Arcana Coelestia, No. 466, p. — , vol. 1.) I must confess I never heard, or read, before, that there were " offices of charity " in heaven ! However, I must wave, for the present, all farther remarks on the writings of this extraordinary pro- phet, as they are so extensive that it is not likely that I could even analyze one hundredth part of them in a work of this nature: — and perhaps it may not be necessary. One thing, however, I must say in favour of this man and his writings ; if " the Almighty raised him up," revealed his will unto him, and gave him visions, — yea, intercourse with spirits and angels in heaven (as well as in hell!) "at or about the very time that that infidel philosopher 51 (and his crew) Voltaire," who was instigated by the devil, and instructed from hell, his works may have been an excellent antidote for those deluded reform- ers, of the " French philosophy," — of the wisdom of this world! — Oh, the mystery of iniquity! — Oh, how great the mystery of godliness, also! But I have one remark more to make, touching the late William Huntington; as it may serve not only in a comparative view with myself, but as well also for others. That this " apostle of Providence Chapel " was not an infallible "guide to the church," the following extract may serve to prove, and to elucidate a little what before has been said, if not confirm it. In the forementioned life of VV. H., (p. 28) it is said that " he was not uniformly strong in faith. Though he could esteem God as his master, friend and banker, and often styled him his all, still he tells us, whenever " answers to his prayers seemed to be wholly denied, his faith in God's word began to fail." " What a humiliating concession ! He even acknowledges that he sometimes declined praying at all, when his request had not been facilitated by God, Such were some of his faults, not to term them sins." Now, as it respects myself ; many are the times in which I have asked of God particular favours, which 1 thought would have been especial blessings ; and they have not always been answered agreeably to my wish. But I do not recollect that my faith was ever shaken, much less slackened ; it rather be- came more vigorous and importunate ; impelling me, like Jacob of old, to '■'■wresik with God iu 52 prayer." And I was, I think, always satisfied with his dispensations, and his declaration, " ye ask and receive not because ye ask amiss." (James iv. 3.) Not that I wanted to " consume " the good things of this world " upon (my) lusts." (ibid.) " Far be such a thing," some professors will say ! In no case, perhaps, have I more reason (and I fain would wish) to be thankful to God that he did not answer my prayer, than in a late instance ; though at the same time, I also " esteem him my master, friend, and banker." If my petition had been granted, I might have retired — not " to the elysian shades ;" not from " the busy hum," " the worthless concerns of life ;" neither to have retired and taken up my carriage, or phaeton, with " four in hand I" This I leave to the great and mighty ones of the earth, " the four in hand club," those " flittering beings of folly," whose " transient emanations " pass along the crowded streets and round the squares of London. But I might have retired into some se- questered corner, or some delightful and romantic spot, and there left the cause of truth, which I now so warmly advocate, to shift for itself ; instead of (as the apostle Paul saith) " earnestly contending for the faith once delivered to the saints."* I recollect a passage of a celebrated and elegant writer, the late James Hervey, very pertinent to this subject. You will excuse me, Friends, if I present * 1 must reserve my remarks on the subject of carriages, the ♦'saints taking up their carriages," to be introduced in another part of this volume, if possible. 53 you with it ; (though I remember a person in Lon- don once told me that the Friends do not suffer their children to read such writers). For my own part, I embrace truth wherever I meet her ; though at the same time, like your worthy predecessor, Isaac Pen- ington, I should like to strip her of all her false co- lourings and ornaments in which she is too often de- corated. Hervey in his Theron and Aspasio, speaking on the peculiar fitness in the difference of persons ; or as it respects God choosing an heritage for his people, and assigning a condition to each of his ser- vants, observes " there is a great variety, yet perfect uniformity. Some he calls out to a course of distin- guished labours ; they make an illustrious figure in the world (like the cedars which stand conspicuous on the top of Lebanon). Others he consigns over to obscurity ; like the prophets whom good Obadiah hid in the cave ; and are styled his secret ones. (Psal. Ixxxiii. 3.) (or, like the violets which lie con- cealed at the foot of a briar). St. Paul was eminently qualified for busy scenes, and the most extensive ser- vice : — his ministry — amidst the most renowned and populous cities. — Whereas the beloved John, being less fit to bustle among a crowd is sent unto the un- frequented solitary island ; there to indulge the flights of heavenly contemplation." But as it res- pects myself, it may, for a while, perhaps, be the will of the Almighty that I may be like Job, of whom it was said, he "shall have thorns in his paths; have the dunghill for his seat; and be exposed as a mark to all the arrows of tribulation !" (p. 132, vol. 3.) As to the perfect uniformity amongst the great variety of professing Christians of the present day, 54 I must confess, I see but little of it (as may be seen in the sequel). I will allow, indeed, there is much propriety of reason, and more of religion in the deter- mined will of God, in the assigning the several con- ditions of life of his people ; but I cannot altogether allow, indeed, the determined will of God in choos- ing ME for good and happiness, and refusing my mother, or sister, or any other, and consigning them to eternal misery ! I mean, 1 cannot allow of God's determined will, — election and predestination, — in the manner in which some now hold it. My reason I may perhaps have to give more particularly here- after. Again, that our faith may be tried, if not shaken, is the lot of most professing Christians. In no case, among my many trials, do I recollect one more af- flictive than a pecuniary disappointment I have lately experienced ; and which, being attended with pecu- liarly distressing circumstances, was almost more than my human nature, unassisted by divine grace, could have borne ; especially as it occurred at a time when I was extremely solicitous for a small loan, tow- ards defraying the expenses of printing this work, as well as for some domestic purposes. This was enough to overwhelm any delicate mind, — one who desires to provide things decent in the sight of all men, and considers it degrading to human nature to be reduced to extreme penury, and be obliged to expose their affairs to the world ! This, I say, was, and is the greatest trial, strug- gle, and conflict between feeling and conscience, nature and grace, I can remember myself ever to 95 have sustained. To love our enemies, to do good to and pray for them that hate us and despitefully use us, is no easy task to human nature ; and to forgive our enemies, truly to forgive them, is no less hard a task. Although there are " mercies of loving kind- ness " mixt with this trial of my faith, I do find it hard to flesh and blood (particularly as human rea- son and law offer their services to remove the diffi- culty) to say from the heart, on behalf of those who have so deeply wounded me, " Father, forgive them, for they know not what they do !"* • Since 1 made these remarks, I am not only particularly en- couraged to reduce to practice the above principle, but also hap- pily confirmed in the foregoing extracts and remarks, by a short and pertinent discourse delivered by an esteemed, and I believe worthy teaching minister of your Society, poor old Mar- tha Binns (on first day last, fifth month, 28th, 1815), " widow," of the church, 1 think too, indeed and in truth, in a few words on Joshua, of whom it is said, " he and his house had chosen to serve the Lord," whatever Baal and his priests, the wise ones of the world, might think and say of us ; she concluded, on the great and marvellous things which he did, and were done for him, by saying, that " miracles are not ceased : " " it is no less a wonder, and a miracle, that human nature should be made able to love their enemies ; do good for evil; bless them that curse and despitefully use and persecute us." And 1 felt an uni- on of sentiment, not less so is it, to be able to say, •« Father., for- give them, for they know not what they do !" I cannot help observing here, that 1 consider this testimony of your esteemed teaching minister, and the witness of my owu conscience, as highly favourable to this publication : yes ; nearly equivajent to the submitting of it for correction and (patronage, or) sanction of " the Morning Meeting." Though, let it be un- derstood, 1 do not immediately object to such a rule of obedi- ence by those who are owned aad treated as members of your Society. 56 This occurrence, however, placed me in a trying situation ; and I beg-an to think that unless " the Al- mighty worked a miracle on purpose," as it were, I should not be able to get this work printed. But ah, my soul ! why despair ? " Shall I bring to the birth, and not cause to bring forth ?" saith the Lord. And shall I receive good at the hand of God, and not evil ? Well, my soul I praise the Lord, and speak good of his name. I know not what good may come out of this furnace work ; neither do I know " what is laid up for them that love him," and that " love Christ's appearance in the heart." — The cattle upon a thousand hills are his ; the earth, and the ful- ness thereof. This trying situation calls to my mind the days which are past, when I iSrst (as the world term it) *' turned Quaker ;" rather, when I began to reduce to practice the principles and doctrines of Jesus Christ, as held forth by your Society, called Quakers; and in which I may say I endured "a fight of afflic- tions." Oh, the conflicts between feeling and con- science, nature and grace I How unwilling to become " a fool for Christ's sake I" Rejected, in a measure, by those who were particularly dear to me ; and despised by my acquaintance! How many are the times when I remember turning out of the public streets (in London) into some more private, to give vent to my tears — to my exercised soul ! Ready to cry out, " Father, if it be possible, let this cup pass from me I nevertheless, not my will, but thine, be done !" — Ah, my dear Friends, when we are brought thus experimentally to pray, we are not far from 67 the kingdom of heaven ; or, as your Society hath it, "the kingdom of heaven is within us." But I am aware some may say, as it respects this recent trial, that " I bring it upon myself;" at least, " I am accessary to it, by not going to law :" and besides, " the Quakers go to law." I shall not stop here to examine the propriety of your Society going to law, as consistent with your peaceable and patient sulFering doctrine of profession ; I have not much doubt that if I go to law I might get some re- dress : but I wave " common law " in this matter, and desire to submit to a higher tribunal — to my ad- versary's own conscience, in an appeal to the great Arbiter of all men's thoughts and actions. " Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? Do ye not know that the saints shall judge the world? And if the world shall be judged by you, are ye un- worthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life !" " I speak to your shame. Is it so, that there is not a wise man among you? No, not one that shall be able to judge between his bre- thren? But brother goeth to law with brother, and that before the unbelievers." 1 Cor. vi. 1, 2, 3. 6, 6. You, my dear friends, will permit me, in arguing this case, (if not remind you) to adopt the language of a very learned critic, and I presume very worthy member of your Society, though in a different case, yet on the same ground of faith and obedience. 58 In a letter to the archbishop aad bishops, so call- ed, by a certain ecclesiastic, or member of the Church of England, on an "assertion" relating to the plan of education adopted by Joseph Lancaster, as it re-. »pects "war;" your judicious advocate thus notes: " war, as such, is surely proscribed by many pre- cepts, and by the rv hole example of Christ. Three words of his convey its death-warrant — lave your tnemies, (Mat. v. 44.) and the execution of this wait* in each of us, only our full surrender to the gospel. That is the perfection of Christian love, which leave* no room for fear, and enables a man to dismiss that sense of insecurity which is the true motive for holding out threats to another. Aspiring to no less an end, we are willing to set out at once in our practice from the precept and the example, leaving the consequences to follow ; not without looking" for ability, both to obey and to suffer, to the grace of God strengthening us, who otherwise cou-ld do nothing. "The present state of the world, undoubtedly affords an awful prospect; yet the Christian 'con- firmed in the true faith,' is enabled to face it. Let us anticipate for him the worst that can happen to himself. He is plundered and oppressed : but his goods and his person were his servants; and their master, if he retain his integrity, may yet look on free. Yet more- — he suffers; ignornjjqy, , pain,. \and death : but he can suffer neither without the permis- sion of his Almighty Protector, who has numbered the hairs of his head, w'ho'love^ him beyond measure, and therefore consuH^ hjs'. bes.t iqtexest in the event He is banished, however. From whence? From a 59 scene of suffering. And whither ? to a kingdom of peace and glory, where, far from being enslaved, he reigns rejoicing ! Such is the personal view of tliis subject, to the magnanimous, that is to say, the faith- ful followers of Christ, in every age."* Now, reader, bearing in mind these things, I wish to apply this and the following words, as it respects law. " A nation so constituted," or even a church, or community of Christians, " so constituted," could no more go io law, than it could ^'^ fight" (ibid): for I think the one is as clearly " proscribed" by as many " precepts, and by the example of Christ" as the other. Three verses of the fifth chapter Matt. (38 — 40) not only " convey its death warrant," but doom to destruction, and interdict all process of law : and " the execution of this waits, in each of us, only our full surrender to the gospel," &c. This, however, is as much as a man for my turn ; at least, as it respects my case at law, rather, not going to law: and if this is not sufficient, I cannot help thinking that the parable of a certain king, who forgave his servant's debt, is quite in point, and conclusive : it " signs its death warrant," and condemns all pro- ceedings at law. See, reader, I beseech thee. Matt, xviii. 23. to the end : and verily the same three words, viz. " love your enemies," are as applicable to an individual who "filches my trash," rather, proper- ty, as it is to a nation that invade our country, and, perhaps, " plunder and oppress us." * Vide a pamphlet entifJed " A few Notes on a Letter to the Archbishops and Bishops of the Church of England, and ou a Charge recently delivered by the Archdeacon of Saruin, rela- tive to Josepli Lancaster's plan," &c. by Lccietus. 60- But, perhaps, sonte may say, that there is not so much danger of using violence or revenge in going to law, as there is in going to war, &c. Admitted for argument sake ; but is there not less danger of " in- security " of being " plundered and oppressed and still less danger of suffering " ignominy and death" by a few poor distressed or ill principled natives, than a foreign nation of banditti or soldiery destroy- ing all before them ? If these distressing calamities are not sufficient " motives for holding out threats to another" — defensive war, I am sure the minor cala- mities which may attend the latter, are not sufficient motives to go to law. And I cannot help thinking that if attention was paid to the wise man's advice, " be not surety for another, more than thou art able * to pay ;" and not quite so anxious of getting rich — ■ " laying up treasures in this world," at the risk of giving more credit than they are authorized, or able to lose, it would go considerably far towards pre- venting those vexatious law-suits which are so com- mon, and so contrary to that spirit of the gospel of Jesus Christ — the doing good for evil, and loving our enemies. Once more, as it respects the forementioned trial. I might state another or two afflictive cases, coupled with my pecuniary disappointment : and though not immediately connected with the latter, yet consider- •ably augmented my grief, and trial. But what added not a little to the former, I think (I believe, which is more) I know those who were ready to " clap their hands," and to rejoice at my disappointment. Yea, as said David, " they open their mouth wide against ITie, aha, aha, our eye hath seen it !" "Judge me, O 61 Lord, my God, according to righteotusness ; and let them not rejoice over me. Let them not say in their hearts, ah, so would we have it : let them not say, we have swallowed him up." (Psalm xxxv. 22 — 25) " Teach me thy way, O Lord, and lead me in a plain path, because of mine enemies. Deliver me not over unto the will of my enemies ; for false wit- nesses are risen up against me :" — And truly, " I bad fainted, unless I had believed to see the good- ness of the Lord in the land of the living." (Psalm xxvii. 11—13.) One would think I was likened unto a certain impostor of old times, " Theudas, boasting himself to be somebody ; to whom a number of men, about four hundred, joined themselves:" or, like one after him, " Judas of Galilee, in the days of the taxing, who drew away much people" after him; and was an object of hatred. But it may not be amiss here to remind my enemies, or opposers of this work, of the advice of the learned Gamaliel, as it respected the primitive apostles, " Refrain from these men, and let them alone : for if this counsel or this work be of men, it will come to nought ; but if it be of God, ye cannot overturn it ; lest haply ye be found even to fight against God." (Acts v. 34—40.) Thus exercised for many days, and apprehensive not only that my reputation as an author (or rather compiler) was in danger, but that tlie cause of truth which I had in view was likely to be disgraced ; de- sirous to act upon the principles which I have laid down in the preceding pages, it came into my mind (as by a gracious visitation of the Spirit of Truth) 62 to make this affair known to some few of the most wealthy and discreet of my subscribers, to solicit their further aid in publishing this work. Knowing that it is God " that maketh the liberal hand," and that he "turns and disposes the hearts of men, as it seemeth best to his godly wisdom," I so far succeeded (almost beyond, my expectation) that the work went on in the press steadily. And I hope, reader, thou art happily in the possession of the result and its effects. And, I must add, I do consider this a con- firmation of my faith, more so than a volume of ser- mons ; as " the evidence of things hoped for ; of things not seen ;" — not knowing how the Lord would bring this to pass for me ! I think I may anticipate the secret joy, at least, the self-complacency of my subscribers in being the patrons or supporters of this work ; or rather in be- ing instrumental in the hands of God to bring it for- ward. I should gladly (if I may obtain the permis- sion of my subscribers) give a list of their names at the end of this work. But I think 1 see some *' scrupulous conscience " — I wo'n't say " Quaker " — like some cynic philosopher, if not with a frowning brow, and contempt of riches, yet with as much ri- gorous reprehension of vice, fearful of " putting it in the power of another to do him an injury," refrain from doing a kind, much less liberal action ! I say, I think I see such a one, if not with contempt of the author, and condemning the work, as he turns over the pages, yet feel himself a little chagrined when he finds this work was brought forth, as it were, principally by the liberality of the subscribers. 63 In one of my solitary walks, early one morning;, when the sweet warblers of the grove, and the lark'a early song, with the monotonous and harsh note of the cuckoo, though grateful to my ear, to say no- thing of the lowing of the oxen, the braying of the ass, and the cackling- of the hen, though by the way, an agreeable " solo " to me, and more exquisitely charming than a Dibdin, and a Catalani, or the whole tribe of theatrical, vocal, and instrumental performers ! Yes, even their " grand ortatorios " have been irksome to me ; whereas, I think, these grand scenes of nature never would be ; it seemed to make up one grand concerto of nature " ad libitum,^' offering their matin sacrifices of praise and thanks- giving, as it were, to their great Creator ! Meditating alone on this rural scene, my soul was peculiarly exercised, and tears of joy, mingled with fear, but not despair, ran down my cheeks ; yet I was led to admire the scene, and passing events, as it respected myself, with exquisite delight. Thus exercised, I felt it on my mind to offer this also, as a tribute of gratitude, not only to my subscribers in general, and particularly to those who voluntarily aided me, by doubling and trebling their subscriptions, but al- so desired to offer it with humility as a sacrifice of thanksgiving to my Creator, the Giver of all good, for thus far granting me the desire of my soul, and if not the consummation of this work and labour of love, I had one ray of hope, and faith, that in his doe time I should see it accomplished. But what added not a little to the delightfulness of this scene, and morning exercise, was, bending my course towards the sea-shore, my eyes were car- 64 ried across the beautiful and grand river Mersey, over which a very extensive prospect presents itself; the north of Cheshire in front, and the distant moun- tains of Flintshire and Denbighshire in North Wales :" " the prominent wind-mill in Cheshire," " and the beautifully indented chasm in the Denbighshire mountains, which forms a valley that leads to Lle- wenny bleach works, on the eastern con6nes of the delightful vale of Clwyd my eyes lose the distant Welsh mountains, and become engaged with the nearer Cheshire hills, especially that of Bidston, on which may be perceived, to the right of a wind-mill, the Itght-house and signal-poles ;" " the eye being extended yet farther to the right, reaches the most northern extremity of the Cheshire shore, (a narrow point, called the Rock, round which every vessel passes in coming into and going out of the harbour) and then enters the expanse of the Irish sea." Beholding these delightful scenes — the mountains (geem to top the skies, and the glorious arch of hea- ven, as though sinking below the waves of the sea — the western hemisphere— my mind was suddenly crossed with a certain passage of Ossian's Ppems, (called " the beautiful and sublime") in the celebra- • "These beautiful passes, mountains, and vales," ray author informs me, " now so happy, retired and peaceful as to consti- tute a true arcadia, were formerly scenes of blood, during the contests of the natives with their different invaders } so that in finally losing what they esteemed so valuable^ their indepen- dence as a distinct nation, they have obtained a share of protec- tion, quiet, and comfort, that can in no part of the world be exceeded." Vide, "The Liverpool Guide," &c. by W. Mos». J). 20—22. 65 ted story of " the sorrows of Werter :" a story by the way, truly observed " uufavourdble to the mo- rals of the people ;" this German story, like many other foreign works, found its way into the English language, alas, too well adapted to the fashionable taste of the English."* The original runs thus : "Alone on the sea-beat rock, my daughter was heard to complain. Frequent and loud were her cries. What could her father do? All night I stood on the shore. I saw her by the faint beams of the moon. All night I heard her cries. Loud was the wind : the rain beat hard on the hill. Before morn- ing appeared, her voice was weak. It died away like the evening breeze among the grass of the rocks. Spent with grief, she expired ; and left thee, Armin, alone. Gone is my strength in war! fallen my pride among women !" " Often by the setting moon I see the ghosts of my children. Half viewless, they walk in mournful conference together. Will none of you speak in pity ? They do not regard their fa- * This work is said to be " historical :" and the translator, in his preface, informs us that " those who expect a novel will be disappointed in this work, which contains few characters, and few events." That it is a history, I deny not; but that it is " historical" I leave to the etymohgist to decide, if the work was worth notice. That it appears really a novel I hesitate not to say, while it exhibits a picture of that disordered state of mind too common in our country; and as the Editor to the Reader observes, he (Werter) "gave way to a passion which knew no bounds." However few the characters may be, it par- takes of a novel of the worst sort. That this little work gave rise to many pamphlets, no wonder; and well might the trans- lator, the learned Doctor at Law, Goethe, be called " the apolo- gist for suicide." 1 66 ther. I am sad, O Carmer, nor small is my case o£ woe. " Such were the words of the bards in the days of song ; when the king heard the music of harps, the tales of other times !" Well, if he understood— "I hear the call of years: they say, as they pass along, why does Ossian sing? Soon shall he lay in the narrow house, and no bard shall raise his fame !" (Poems of Ossian, the song of Selma, p. 264, 265.) But my mind was as suddenly diverted to those truly beautiful and sublime passages of the " sweet singer of Israel," and the divinely-inspired poets and prophets, Isaiah and Jeremiah. How big with mean- ing are the words of David : " By the waters of Ba- bylon we sat down and wept, when we remembered thee, O Zion! We hanged our harps on the willows in the midst thereof. For there they that carried us away captive required of us a song ; and they that wasted us required of us mirth ; saying, sing us on© of the songs of Zion !" (Psalm cxxxvii.) And, truly, what are the lamentations of Armin, in comparison with those of the inspired poet Jeremiah ? Take the following : " How doth the city sit solitary that was full of people ! How is she become as a widow ! She that was great among the nations, and princess among the provinces, how is she become tributary ! She weeps sore in the night, and her tears are on her cheeks : among all her lovers she hath none to com- fort her: all her friends have dealt treacherously with her!" (Lam. i. 1, 2.) 67 " How hath the Lord covered the daughter of Zion with a cloud in his anger ! and cast down from heaven unto the earth the beauty of Israel, and re- membered not his footstool in the day of his anger! What thing shall I take to witness for thee, O daugh- ter of Jerusalem ? What shall I equal to thee, that I may comfort thee, O virgin daughter of Zion ? For thy breach is great like the sea ; who can heal thee ? (Lam. ii. 1—13.) But what consolation and encouragement is there held out to the latest posterity in the poems of Ossian, like unto or even worthy to be compared with the poet, or prophet Isaiah ? How pleasing, how beautiful, how full of tenderness, of grandeur, and sublimity ! " The traveller will come," — the wayfaring man, though a fool, — not the warrior, " returning from the wars, laden with the spoils of his enemies, lighted up his triumph, his glory will sink into the grave !" — truly, the traveller will come, and enquire in vain, " where is the bard ? where is the illustrious son of Fingal?" Alas! nothing but confusion and darkness can I discern of lamentation in those celebrated poems of Ossian ! But, I say, when the traveller will come — "the wayfaring man" — he will not enquire for a Fingal, an Ossian, or an Oscar, or any ancient celebrated highland poet ! or famous Greek, " strolling blind bard," the " natural child "of ! Our wise men cannot inform us, and "the ancient are not agreed !" No; but he will enquire of the faithful, and they will tell him the true tales of the days of old times," " the call of years," of " the mighty works that the Lord halh done, and in the times before them ;" the Ancient of 6s Days is come, the Sun of Righteousness, with heal- ing in his wings : who dwelleth in the hearts of all true believers. Alone by the sea-shore my soul was delightfully exercised with the works and the promises of the Lord, to the faithful. " Unto Abraham, after that Lot was separated from him," he saith, " Lift up now thine eyes, and look from the place where thou art, northward and southward, eastward and westward: for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth : so that if a man can number the dust of the earth, then shall thy seed al- so be numbered." (Gen. xiii. 16, 16.) And to the true Israel — "As the host of heaven cannot be num- bered, neither the sand of the sea measured ; so will I multiply the seed of David my servant, and the Levites that minister unto me." (Jer. xxxiii. 22.) O the glorious state and increase of the faithful and true spiritual Israel, the spiritual throne of David, and the true levites, ministering servants of Jesus Christ! when all true believers shall be kings and priests unto God. " The wilderness and the solitary places shall be glad for them ; and the desert shall rejoice and blossom as the rose. It shall blossom abundantly, and rejoice, even with joy and singing: the glory of Lebanon shall be given unto it, the ex- cellency of Carmel and Sharon : they shall see the glory of the Lord, and the excellency of our God !" (Isaiah xxxv. 1, 2.) " Comfort ye my people saith the Lord ! speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that 69 her iniquity is pardoned: for she hath received of the Lord's hand double for all her sins!" (ibid. xl. 1, 2.) " Awake, awake ; put on thy strength, O Zion ; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and unclean. Shake thyself from the dust; arise, and sit down, O Jerusa- salem : loose thyself from the bands of thy neck, O captive daughter of Zion !" (ibid. lii. 1, 2.) Here Ossian's poems must shrink into the dust ! What comparison will Armin's lamentations bear here? and what consolation had he like this? Reader, I re- quest thee to turn to thy bible, and see the "sublimity and tenderness" which breathe through the whole of these inspired poems. I have a remark or two to make on the poems of Ossian, before I can take my leave of these subjects. Some have endeavoured to show that the poems are ' spurious, and of no historical authority.* Some, on the other hand, (Henry Grattan, e. g,), have said that they are calculated to inspire " valour, wisdom, and virtue," -' position to tithes." To which it was as positively and as boldly replied, and to your credit do I now repeat it, as it respects your own ministry — the or- .der of your own church ; mind that ; " Tithes (as drawn by the Romish church from the Levitical law and practices, and by others taken from the Church of Rome, along with other of her errors and superstitions) is a legal right, abrogated by Christ ; the re-establishment whereof is an impli- cit denial that Christ is come in the flesh, which to- gether with the unreasonableness, inequality, and oppression thereof, and the unsuitableness of tithes, to a gospel ministry, is the true reason why the Quakers are so positive and zealous in opposing them."* I say, my friends, don't mistake me, this is praise-worthy, as it respects your own ministry, your own church. But further. As it respects tithes being a law of the land — "le- gally established," by authority of the king and parliament ; whereby every true christian is bound by the commands of Christy and examples of his im- mediate disciples, to yield obedience. Nothing ap- pears to me more clear ; but in no point of doctrine do I conceive wherein your society greatly err : but I am not willing to say of your society, " ye do err, not knowing the scriptures." Let us, however, hear " the word of God,"t (if you will allow me the ex- pression) to speak for itself. * Vide " Anguis Flagelletus ; or, a Switch for the Snake." Sect. 17, p. 376. ■\ It is with much CQucei n that 1 again upbraid you, my dear 115 It is recorded by the truly inspired pemnan, that *' when Christ and his discipk-s were come to Caper- naum, they that received tribnle-moiicy casne to Peter, and said, Doth not your master pay tribute ? He saith, yes. And when he was come into the house, Jesus prevented him, sayiujr, VVhat tliinkest thou, Simon? Of whom do the king-s of the earth take custom or tribute? of their own children or of strangers? Peter saith unto him, of strangers. Je- sus saith unto him, then are the children free. Not- withstanding, lest we should otfend," (mind that, reader,) go thou to the sea and cast an hook, and friends, with the word "God!" If (as I observed at p. 19) "there is not much likelihood that your society will bring the Divine Being by degrees, out of his spiritual province." And I must lament here, in another case, that in all the conversation 1 ever had with " friends" (whether as it concerns our temporal affairs of life or spiritual) I do not recollect hearing made use of the words, "if it pleas* God," "God willing," "God be thanked," and such like dutiful acknowledgments of his great power and goodness! Upon this ground 1 might " query" the sincerity of your profession, and claim to the guidance of " the Holy Spi- rit," or "light within." For if God Christ is in every true believer — "dwell in them," "walk in them," and "abide in them," verily such a one would be at any time prepared to say, (when occasion offer) " if it please God;" for Christ's sake;" "God be thanked," and the like. Though I must coufcss to you liere, that I tremble — fear at the recollection of the light and irreverent manner in which I have used these words : but I must confess to you also, that I have at times trembled at the lay- ing aside the external use or expression of them, since I have come amongst you. No wonder, however, that 1 find your society object to the word "saint," when they speak either of the apostles or primi- tive fathers; although upon the ground that " the pope cano- nized these." This your society consider to be an act of idola- try, and they thought they should be giving a sau' tion to su- 116 take up the fish that first cometh up ; and when thou hast opened his mouth, thou shalt find a piece of money ; that take, and give unto them for me and thee," (Mat. xvii. 24 — 27.) And we find the great apostle Paul (who was not a whit behind the chief of the immediate disciples of Christ) corroborating and inculcating this positive command of Jesus, in these words, " Let every soul be subject unto the higher pow- ers ; for there is no power but of God : the powers that be are ordained of God. perstition, if they continued the use of such a title, either in their speech or writing. But the abuse of any thing is not a just ground to lay aside the right use of a thing. Would any one consider the apostle Paul guilty of giving "sanction to su- perstition and idolatry," where he rites, " to the saints which are at Ephesus, and to the faithful in Christ Jesus ?" or "To the saints and faithful brethren in Christ, which are at Colos- Be ?" Verily not. If abuse argues any thing against the right use, there will be an end to all good words and good works, for all have been abused in their using. But how is it that members of your society can, at a certain time, voluntarily, and invariably, at least feel themselves at li- berty to say, " please (rod," or if the Lord permit." Perhaps some critic may say, this is only once in their life time. At the day of marriage it should seem adviseable, according to your rules for proceeding in marriage, that each (the man and woman) should repeat the above sacred words. (Vide Extracts fiom the Minutes and Advices, &c.) I find, however, "the primitive Friends" did use the word " God," in their common conversation. One instance may suffice here. John Roberts, in answer to an invitation gives him by his deliverer from prison ; (a " woman," known by the name and title of lady Elizabeth Hewlings, of Amney, near Cirencester) t if it please God," said he, " to give me life, 117 " Whosoever therefore resisteth the power, restist- eth the ordinances of God ; and they that resist shall receive to themselves damnation. " For rulers are not a terror to good works, but td the evil. Wilt thou then not be afraid of the pow- er? Do that which is good, and thou shalt have praise of the same. " For he is the minister of God to thee for good. But if thou do that which is evil, be afraid ; for he beareth not the sword in vain : for he is the minis- health, and liberty, I intend to, &c. (vide Memoir, p. 18 ) And surely the injunction of tlie apostle James, ought to have some weight here. " Go to now, ye that say, to-day or to-morrow we will go into such a city, and continue there a year, and buy, and sell, and get gain. Whereas ye know not what shall be on the morrow. For what is your life ? It is even as a vapour that appeareth for a little time, and then vanisheth away. For that ye ought to say, if the Lord will, we shall live, and do this, or that." (Jas. chap. iv. 13—15.) How difTerent, how gratefully was the conversation of the patriarchs, and the primitive disciples. Let us hear " the voice of years," "the days that are past." We read in scripture, that Boaz, in the midst of his riches, was laborious, diligent in husbandry, plain, without luxury or j)ride, and forgot not to acknowledge God in the " common concerns of his life." The Lord be with you," says 'he to his reapers; "Tlie Lord bless thee," was their answer to him. This was the beautiful, the aflfable, and kind language of religious antiquity ; but, alas ! how little known ; in our days at least, nothing can I discern of the sort, among the professors of primitive purity— your society. "True religion extends to every part of our conduct, and will appear in none more remarkably than in those in which the general custom of the world would allow us, without ceu- 118 ter of God, a revenger to execute wrath upon him that doeth evil. " Wherefore ye must needs be subject, not only for wrath, but also for conscience' sake. " For, for this cause pay ye tribute also : for they are God's ministers, attending continually upon this very thing. " Render therefore to all their dues : tribute to whom tribute is due; custom to whom custom ; fear to whom fear ; honour to whom honour." (Rom. xiii. 1—7.) The above texts of scripture are so clear, and sure, to deviate from the straight line of Christian practice." And " the reverence which is due to the sacred name of God, will manifest itself, by the manner in which we always mention it but 1 should not expect to see in this " enlightened age," a celebrated philosopher (who must, by the way, be well known to the primitive Friends, in those troubled times, the civil war, 1645) now broxight forward to reprove the very culpable negli- gence, to call it by no worse title, of those who, to express their {surprise, or embellish their discourse, will introduce the sacred Dames of our God and our blessed Redeemer, in so liglit and ir- reverent a manner, as makes it difficult to conceive that they entertain any real veneration for them." 1 say 1 should not ex- pect " the modern professor" woultl need reproof by this cele- brated philosopher, and first of the " Institutes not like those of Calvin, not like those of Robert Barclay, no, no j but of the *' philosophic college," of physic, statics, pneumatics, chemis- try," " the secrets of fire, air, water, animals," &c, (since call- ed "the royal society.") Robert Boyle, of whom it is said, *' that he never pronounced this great and i)oly name (of God) witl)out a distinct pause, which should enable him to call to his recollection the glory and majesty of him whose name he was going to repeat." (Christian. Observer, p. 159. v. 6,) 119 expressly on the side of " government taxes, ctis* toms, or tribute," that one would think any com- ment or explanation is unnecessary : and I cannot help thinking such who " resist," refuse to pay tithes as "a government tax," must be impenetrably dull, bigoted, and superstitious, or otherwise exceed- ingly " prejudiced by their education." But, perhaps, some may still say, " it is not clear that tithes are meant or included in the above pas- sages of holy writ ; and if they are, Christ came to abolish them :" besides, they may urge further, " It is well known that for several centuries (during which the Christian church existed in all its purity) such a thing as tithes was utterly unknown, " Mon- tesquieu says, that Charlemagne (about the eighth century) established tithes, a new kind of property, given particularly to the church, and set the exam- ple by enforcing payment on his own demesnes. The clergy assisted powerfully in preaching up the payment of them, as the very essence of religion, and their doctrine they amplified and enforced with all their eloquence," According to Blackstone, (a celebrated judge, whose authority in law few will dispute,) " a few years later tithes were established in England, but were unknown in Ireland, so long as the church was independent of Rome. In the manuscript annals of Ireland, this extract puts it out of question. " Anno 1224. This yere, in the time of Chaulus the Red, first king of Connaught, tithes began to be paid legally in Ireland." Let any person look at Father Paul's History of Ecclesiasti- cal Benefices, p. 36, and he will there see " the priests calling loudly for tithes, as of divine right," 120 although the clfrg-y in Christendom were then main- tained by the liberality of the people. Now what does all this prove ? but that tithes are legally estab- lished, — Caesar's customs, tribute, or dues : this ia the point at issue. But I must admit, the question respecting the non-payment of tithes, as it stands between you, my friends, and the public, has been so fully discussed, and the " errors of a tithe establishment in a pro- found Christian church, the blindness and supersti- tion of the first promoters of it ; and the fulminating craft and hypocrisy of regal and priestly power, by which a general division of the value and produce of lands became effected ; by which a tenth, or a nominal tenth, was set apart, in a way most unwise, unworthy, and perplexing,"* (to say nothing here about the compounding system of commutation of tithes, as a rent charge, or other projects again on foot) that it is unnecessary for such an " inferior pen " as mine to enter upon this part of your scru- ple of conscience. Your worthy friend, Anthony * Vide •* the Recorder, being a collection of tracts and dis- quisitions, &c. chiefly relating to the people called Quakers," p. 81. vol. 1 . This worthy author (once a member of your socie- ty) hath endeavoured to show " the supremacy and authority " of the tax of tenths, or tithes, in the Saxon race, from Alfred to king Athelstan, anno 931, and which he has in a very clear, concise, and convincing manner, at least much to my satisfac- tion, pointed to the source " from which the laws of England, respecting future divisions of property, received their existence and their dififerent operations." Ibid. 74 — 78. and p. 100 — 1 10. This work challenges the wisdom of your society, and 1 think, bids defiance to a refutation, on this important point in theology. 121 Pearson, if I avn informed right, hath not had his rival, if his equal. I will admit, for argument's sake, (though it is the general opinion of the j)t>ople of England,) that tithes are the most offensive and obnoxious of all taxes, *' they are the cause of thousands leaving the es- tablished church altogether ; and to them may be ascribed the success of all the sectaries. They are the never-ending source of ill-will, quarrels, and li- tigations." (Carlisle Chron. for 9th month, 3d, 1801.) And it is well known that the celebrated champion of civil liberty, the late William Pitt, had it in contemplation to adopt some method of relieving the lower order from the oppression of the tithes, which, as he expresed it, " operated as a great prac- tical evil !" I will admit, my friends, further, that your soci- ety suffered severely for their testimony ; it is noto- rious that many paid heovy fines ; others suffered long imprisonments, as was proved by the petitions and the debates in the house of parliament, on the tithe bill, 1736 ; and which your writings abundant- ly set forth. But I hope they did not pay too dear ; for to suffer for well-doing is honourable, and praise- worthy ; but to " offer the sacrifice of fools," even though through ignorance, connot be very honour- able to the cause of truth. The poor Lollards, "ma- ny of them were burnt for not paying the tax called Peter's pence ; yet that tax was then due by the laws of the land, as much as the tithes are now. How- ever, these good people thought that they could not in conscience pay it, and suffered being burnt to death, rather than g-et over the scruple of conscience.* And truly, all due respect should be paid to scru- ples of conscience. But I do not wonder so much at your early friends sulFering so much for conscience' sake in this ■matter, if that the courts in which they mig-ht have had redress were " courfs in which the conscience of a Quaker would not so much as permit him to appear," — " a court where no man ought to be mad© to appear for the recovery or for the defence of any temporal right ; the very sentence pronounced bein* a damning sentence !" And as my author begs leave to denominate it, " a most damnable sentence : to excommunicate a man for the value, perhaps of four-pence, was terrible ; and to imagine it had the effects pretended, could proceed from nothing but a belief in that antichristian power, set up by the church of Rome.* If in our modern ecclesiastical and temporal courts, " there is no room for suspicion of influence or partiality, but where the proceedings are carried on by known and stated rules; and where the wrong- doer is obliged to answer by oath (though by the way, this is an act of severity to the Quaker, at least to me, if as may be seen presently) I am yet at a loss to discern this " equal and tender regard shewn" to the scruple of conscience ! It is true, by the act made in the seventh and eighth years of the * Vide debates in the upper House, called the " House of Lords," in the "Gentleman's Magazine," so called, for vol.. i. p. Q'-i. 123 reign of William III, an " act that the solemn afllrm- atioii and declaration of the people called Quakers, shall be accepted instead of an oath in the usiuU form ;" yet it is also true, that, " Whereas," by ano- ther act, made in the firsit year of the reign of King George I, (the same remedy, oath, extends for the recovery of tithes, &c.) the act expresseth, that if they, li e Quakers, shall refuse "to sot forth, pay, or compound for tithes,"