with the true sons and children of God, must be no other than the true "tenderness and sublimity" of the spirit of the gospel.

Now for my "joy of grief,”—the exercise of my soul in this no "trifling" but important matter. My mind has often been exercised, when in your meetings, with these words, "O my soul! come not thou into their secrets; unto this assembly, my honour, be not thou united." (Gen. xlix. 6.) And I have as often got for answer, "God is greatly to be feared in the assembly of his saints.", And I must say, I seldom or never returned empty away :-his fear was upon me; and his presence was in the temple,-in my heart. O blessed opportunities of grace! But, verily, I never expected to be desired to "withdraw!" At least, not if this were the case with us. O Friends! show me "the essentials" requisite for admission into your secret assembly. What sacrifice? for I feel a desire in my soul to offer it unto God, with his people, his saints, as a sweet-smelling savour. O spare me not! Show me plainly wherein I am wanting, in what deficient; wherin too self-righteous and pharisaical; where too ambitious and proud. Tell me wherein I have offended: for I think you know (at least, you ought to know) I have found a place of repentance.

If I have erred, not knowing the scriptures, show me wherein; if I have resisted the operation of the Holy Ghost, say at what time, and in what instance. Be as plain with me as were the primitive ministers and servants of Jesus Christ. "Visit" me, whether the visitation be what you call "family" or "private,"

I have no objection to either. Though a very respectable and intelligent member (I believe) of your Society, has started several very serious objections to this part of your discipline.*

To help and encourage you to set about this desirable work, I plead not arrest of judgment, rather, I feel willing to confess that I have not taken leave of my reasonable faculty; neither have I thrown aside the testaments, the "sacred writings," the "holy scriptures," as your Society denominate them; which is tantamount to the invisible, the "word of God;" though some of you "dare not call them so!" But I dare: for as to the former reason, I examine it by the latter; and both I have made yield to a full and clear manifestation of the Spirit in my heart, or on my mind. And further,

I do feel willing to acknowledge to you, I amit was said (as you may see presently in the following pages), by one of the great ones among you, (though it is not likely you may all know it), I was "a stranger!" I wish you to inform me in turn, whether I am a "stranger to the commonwealth of Israel?" Perhaps the thirteenth chapter (ver. 1, 2. 18) to the Hebrew converts, may afford some help in this important investigation.

Ah, my soul! art thou "a stranger?" Art thou like the primitive apostle ***? Hath Christ been

* Vide "a Letter to Joseph Gurney Bevan; containing Observations on the Ministry and Discipline of the people called Quakers," p. 8, 9.

so long with thee, and hast thou not known him? Verily, I have heard his voice! Yes; I think I might call some of you to witness, not only on a day which at the beginning I mention-but many days, yes, years before and I think some of you ought to have known that I obeyed the sound thereof. The Lord alone, however, knoweth how and wherein I have obeyed him. Ah, the many secret longings, heavy sighs, and tears, for a spiritual communion with your Society. Alas! "a stranger!" How this hath happened in this boasted “enlightened age,”these days of spiritual light and truth—

----❝ yes, now

We are become so candid, and so fair,

So lib'ral in construction, and so rich
In Christian charity; a good-natured age!"

I say, how this hath happened, I cannot exactly tell: rather, I am almost ready to join issue with those pious professors, the writers in "The Christian Observer," that

------"they are safe sinners of either sex,
Transgress what laws they may !”*

"O that you were my brothers (and sisters), and sucked the breast of my mother! When I should find you without, I would kiss you; yea, I should not be despised. I would lead you, and bring you to my mother's house, who should instruct me; Ι

* "Obituary;" remarks on certain great personages, known by the titles of "the Duke of Bedford," and the late "Lord Chedworth," p. 713, 714, vol. 3.

would cause you to drink of spiced wine, of the juice of my pomegranate!" (Canticle viii. 1-8.) O how tenderly affectionate ought the love of the brethren to be towards the. "convinced"-the converted Gentile, through the love of Christ to the church.*

But I am aware some may say, what, all this pother about being "desired to withdraw," when a public assembly breaks up, and its "members" only retire to business? And if I had been so spiritually exercised as I speak of (p. 14.-16.) in spiritual communion, with a spiritual assembly of spiritual worshippers—yes, even "met with the Lord in his sanctuary," why did I not stop and see the issue—see if I then would have been "desired to withdraw?" But how could I think of stopping? If I had been retired in my own mind, in profound silence-If I had enjoyed the "inward" presence of God, and believe him to be "the Author of peace and not of confusion," how could I have intruded myself, and thereby threw you into confusion? But how could I think of intruding myself as "a member," when it was not many months before I was told by an elder,

* I don't say (as one in Ireland did) though there is too much ground for suspicion so to say; that it is "no wonder, therefore, that you cannot hold fellowship with me, but you can hold fellowship with wine-bibbers and libertines, some of whom are among you, active members;" but this I do say, for the truth of which I appeal "to the just witness that God has mercifully placed in the hearts of all," that you are shamefully partial, and are very friendly, intimate, and courteous to the money-getting spirit---the worldly wise men, while myself, and others whom I could name, are passed by with contempt--unnoticed.

L

then present (on a certain occasion, hereafter mentioned), I was "a stranger?"

I cannot help observing here, had the assembly alluded to been made up of a promiscuous multitude -a vast concourse of jews, turks, infidels, heretics, and all denominations of professors, there might have been some excuse for this necessary precaution: but there was only "a handful," if I may use the phrase, not "Spartans," not "Martyrs," but "Confessors," a few humble professors of the cross, and I believe most of them zealously affected towards your principles, doctrines, &c.

But I am aware also some of you may consider this as a phantom of my own raising, or like one beating the air; for that I had never applied for admission or membership with your society: granted that I never applied for membership, the exercise of my soul in the forementioned case is no phantom of my brain. But how could I apply for membership when I knew at the same time, in my own conscience, I could not be admitted? How could I think of asking, when I was considered as "a stranger

r?" Besides, I well knew that these spiritual exercises and impressions are subject to the scrutiny of your discipline: and if one "who departs from, or disavows its principles " cannot even remain as “a member" but is suffered "quietly to withdraw;" or, after proper labour and waiting for restoration, to disown him as an acknowledged member of the Society, how could I think of applying for mem

* Tuke's Principles, &c. chap. 12, p. 158, 159.