will" of others! My will is, I would gladly partake of these "exceeding great and precious promises;" but, as saith the great apostle, "I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not."-"Oh, wretched man that I am!" (Rom. vii. 18.) But, he blesseth God, for giving him "the victory" over this evil will, "through Jesus Christ," which he saith is "by faith revealed (preced. chap. 1. 16-18); and by the pow erful operation of "the Spirit." (chap. viii.)

But I have a few remarks more to make, as it respects Christians" Quakers "" bringing down the Holy Spirit," consulting God "in the common concerns of their lives." If your esteemed advocate, Thomas Clarkson, mean to insinuate that your Soci ety do not acknowledge God in ALL the "temporal concerns of their lives," as well as admitting his divine proceedings in their spiritual, I certainly should prefer the writings which contain the "miraculous stories" of "the small-clothes," " the surtout coat," "the tea-kettle and the partridges," yea, even "the rivers of the pool," are "obsequious to the wishes" of the faithful, as may be seen in "the Bank of Faith," by the late extraordinary "Tichfield-Street apostle, William Huntington.

That the modern deists and philosophers may make light of these stories, is no wonder; but surely "the Finger of Providence" may be seen in hatting, as well as in writing a book; in or "from cobbling, and carting, and coal-heaving," according to William Huntington's own testimony, without a man be

ing either "exalted to a station in which he may be enabled "to draw from the bank of ignorance and credulity, an affluent fortune," (as the British Review remarks on the character of W. H.) or "to prophesy before thousands of silly beings?" And, although I am no convert, or even great admirer of William Huntington and his works, yet, I cannot say with these critics that I have "waded with unspeakable disgust through the stories which he tells by hundreds in his Bank of Faith;" rather with the candid author of "the Sinner Saved," or "Memoirs of the late William Huntington, S. S." &c. that as poverty was favourable to his piety, kept him dependent on the Father of Mercies, and led him to be grateful for what he thus obtained, yet, if "he has been censured for ascribing too much to the interposition of divine bounty, surely it is better to trace his Hand in every thing, than not to perceive it in any thing." (p. 27.) Well did W. H. acknowledge "these kind providences did wonderfully endear the Lord to me, and brought me to live by the faith of him for the supply of all my wants."

That this extraordinary minister of "Providence Chapel," might have been instrumental in awaken-> ing many sinners, I deny not; but that he turned any or many from "the vain customs or fashions of the world, to the practices of primitive simplicity of manner of life and conversation, not one amongst his many disciples could I ever discern. They were rather (like myself at that time) bigoted, superstitious, and "zealously affected, but not well." Ah, my dear friends! like some of his followers whom I know, I have now, at times, to lament and bewail

those apparent angry. passions, or warmth-I wo'n't say, "hell-fire zeal "-like the papists! abhorred be the thought: but in zealously contending for the truth, christian forbearance, charity, and love, was not always predominant.

The writer of a brief account of the life of William Huntington observes that "his temper was naturally inclined to be imperious," like priest, like people, "and could not always brook the restraints which religion had imposed." (p. 10.) And, “with much charitableness, however, he betrayed occasional symptoms of an avaricious kind." But, however, W. H. could be "attached towards the state," and at the same time was 66 by no means so well-affected to the church," (p. 11.) is not only uncharitable, but a mark of dissimulation and cowardice. Is not the

church the darling offspring of the state? are they not inseparably and essentially connected together? do they not receive the same sanctions? are they not équally supported by the same authorities? and do they not mutually depend on each other for their existence? Most certainly they do. And the man who professes attachment to the one, and affects to disapprove of the other, may fairly be suspected of insincerity.

W. H.'s anathemas on the people of Thomas Ditton, who rejected his ministry, and contemned him on account of his following his employment as a coul-heaver, must indeed be determined by "the omniscient Judge at the grand assize," (as he has it

in his epitaph, dictated by himself some time before his death); but surely, as the author of his life remarks, “such a spirit which consigns to illimitable reprobation, does not approximate to that Divine Being, who in the midst of judgment remembers mercy; and whose beneficence extends even to the unholy and the unfaithful!"

As to the "occasional symptoms of avarice," an explanation may be gathered from W. H.'s "vision," in the early part of his ministry, to "prophecy upon the thick boughs," which he believed by turning to Ezekiel xxxi. 3. 17. 23. to be confirmed, not only in preaching to a large congregation in Tichfield Street, but, as he says, "the boughs grew too thick for the chapel to contain ;" and "he lived also to see the erection of a second temple, after the first had been burned, luxuriantly filled with these prophetic boughs." But if the following anecdote be true, it may serve to illustrate this matter a little.

"The late William Huntington.-After the demolition of Huntington's chapel by fire, in Margaret Street, the richer part of his congregation met together, and resolved to build this eccentric preacher another chapel, in order to allay the good man's grief for the loss he had had, and to enable him to further the great work of faith!-At length the new temple was raised, at an expense of nearly nine thousand pounds, and a day was appointed for the solemn opening! But, lo! on the morning of that day, he is said gravely to have informed his selected friends, that he had been illuminated by a vision on the preceding night, which informed him that there would

be neither luck nor grace attendant on their new spiritual establishment, if it was not made his own personal freehold, before he should consecrate it with his holy eloquence!The result of this disin terested information was, that each of the subscribers resigned his share in favour of the pious man, and the chapel, as it might be imagined, prospered aocordingly!"

I am aware, I am treading on tender and peculiar ground! As soon as a man begins to " rake the ashes of the dead," or "ransack the monuments or tombs of the worthies," there are not wanted those who in full cry exclaim

"Vile is the vengeance on the ashes cold,

And envy base that barks at sleeping dust !"

Be this as it may, I shall not stop here to consider the many objections on the one hand, 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 they ought to be heard, if not answered.

That I have not exaggerated or misrepresented the principles of this extraordinary minister, I might refer my reader for evidences to the Evangelical Magazine, for sixth month, 1814; or more particularly to the learned and pious critics of the Theological and Biblical Magazine, who, in their “remarks corrobo