creatures may do something at least towards their acceptance at a higher tribunal, of maintaining, amidst all the externalities of lowliness of mind, a spirit the very opposite of that self-renunciation, which is the primary element in the character of every true believer of the gospel. They are thus in danger of being 'moved away' from the 'sure foundation,' or of never at all building upon it, and of trusting in themselves that they are righteous,' if not even of 'despising others."

Alarming dangers! awful consequences to be sure, from whatever causes they may arise; but I cannot help thinking that if this writer was as prudent, as he is earnest and apparently sincere, if he is so much inspired with a "wakeful and solicitous apprehension of their (the Friends') spiritual danger, as he avows, is it not to be lamented, that he with his own hand should have contributed to foster that "spirit of pharisaical self-estimation," by an unsolicited testimony to "their high average character, as a body, for truth and integrity, for simplicity and humanity?" Surely if he is alive to the true interests," and regrets 66 the errors, whether doctrinal or practical, of their (the Friends') religious system," he should not by any adulatory remarks, have administered to that spirit, which makes them "more solicitous to maintain their reputation in the world than humbly to approve themselves' to their divine Master." It must surely be a mistaken kindness, to express one's "almost reverential admiration," for, and to enumerate some of the good works of a body of men, whose very "danger of being moved away from the sure foundation," consists, ac

cording to the same individual's views, in their imminent peril of "loving the praise of men, more than the praise of God." It does seem, I say, a pity, with such views and such feelings, towards the Friends, that this individual should have increased the danger, by a gratuitous increase of the occasion of it-"the praise of men." However, the tendency to this "spirit of pharisaical self-estimation," is laid at the door of "their Sectarian peculiarities,” "as not a few of the more evangelically serious and spiritually-minded amongst themselves are abundantly sensible." Now it appears to me that the humble followers of Christ, by whatever name they may be called, must possess "peculiarities" in the present immoral and irreligious condition of the world. Where the lusts of the flesh" instead of the "fruits of the spirit" are generally fulfilled, the latter will be ever sure to make the possessers a "peculiar people zealous of GOOD WORKS," these being "the very virtues, for which" says this writer, "they (the Friends) are distinguished."

"They are distinguished" says he, "for truth and integrity, for simplicity and humanity," which very virtues, include the fear of God, and the love of our neighbour, which are neither "the tithe of mint, anise, or cummin-but the weightier matters of the law."

I am not however at liberty to pass such unqualified eulogiums upon the Friends as a body, as does this writer, who, nevertheless, considers such praise as a proximate cause of danger; and, although where such excellent fruits do appear, the praise and glory should be given to the great Husbandman "who giveth the

increase," I feel abundantly satisfied that their good works would appear much more conspicuously before men, than they do, so that they might "glorify our Father which is in Heaven," were those ancient

testimonies, and "distinctive peculiarities" more strictly heeded, and observed than they are;—I mean not mere FORMAL "peculiarities," but "peculiarities embodying a great principle—embodying that principle of self-renunciation, which is the primary element in every true believer of the gospel”—even that “ peculiarity" of "becoming fools for Christ's sake." It is not indeed in the particular cut of a coat—it is not in the width of a hat brim, or the height and shape of the crown-it is not in thee and thou-or in SAMUEL this, or MARY that—it is not in "quietism and silence,’ that the great principle of "Friends' peculiarities" can be seen or understood; no-he who takes but this superficial view of them, has yet to learn the difference between ceremonial observances, and the simplicity of truth; whether he be one professing Friends' principles, or otherwise. No-"not a few," I trust, "of the evangelically serious, and spiritually minded among themselves are abundantly sensible" that none, or all of these things together are a sine qua non in reference to man's salvation. These are but as the "tithe of mint, and anise, and cummin," of the old Mosaic law, when looked upon as mere ceremonies, or “peculiarities,” the adoption of which will ensure "an inheritance amongst the saints." But these, as well as other peculiarities, notwithstanding they are denominated "sectarian," can find ample support from that book which contains the "recorded testimony of the Spirit." And

let me here ask what is meant by SECTARIAN peculiarities?" Are not the modes, forms, etc. of different sects ALL 66 'peculiarities?" Is it not by means of their identical 'peculiarities" that they are constituted different sects? and if so, are not the peculiarities of ALL sects SECTARIAN? Then why apply that term to one sect in particular, if " nothing invidious and illnatured be intended?" To such a construction of the term sectarian, I can have no objection; but if no other be intended, it becomes superfluous to adopt. it here. If the writer, who informs us in what sense he does NOT intend it, but leaves his readers to discover in what sense he DOES,-if, I say, the term is used to express a something in the character of the Friends' peculiarities that is not to be met with in his own sect, or any other, inasmuch as the peculiarities of his own and others, are all based upon some great principle of Christian truth, but that the "peculiarities" of Friends are the mere result of "those suggestions which most accorded with the particular bent of mind" of those with whom they originated, and by whom they are continued; if such be his meaning, I join issue with him, and affirm to the contrary. I maintain that the "distinctive peculiarities" of the Friends were testimonies that the early Friends were called upon to bear, in the face of "a crooked and perverse generation,"―testimonies from, and to, that "light within," of which John "bare record," and sweetly harmonizing with the revealed truth in Scripture. Although a more suitable opportunity will arise in the course of this little work, to dilate upon these "peculiarities," still I cannot well forbear from indulging in a few observa

tions now the subject is before me.-The chief peculiarities" of Friends consist in their mode of worship, their dress, their language, and meeting discipline. Now, for all these "peculiarities," Scripture authority can be adduced, and what more can any adduce who have adopted other "peculiarities?" Other bodies of professing Christians, with but very few exceptions, acknowledge no higher authority. Amongst those who do not, is the writer of the "Review of the Beacon;" he, with the author of the Beacon," makes the Bible (which book I apprehend he alludes to, when speaking of the Word of God) "the ultimate appeal for the truth of every doctrine, and the propriety of every practice." Well, the Friends are willing to abide the judgment of this tribunal upon every "peculiarity" "which has ever had so powerful a tendency to produce a propensity to scorn." Now, with regard to their discipline and mode of worship, let me ask in Christian love, if any man desirous of truth, for truth's sake, will read the history of our Saviour when on earth, as recorded by the pens of the four evangelists-of the mode the times-the places of preaching and prayer -if, also, he will continue his search through the Acts and Epistles of the Apostles, and cannot see a nearer accordance to the strict equality, the sweet simplicity, the meek, the mild, the unoffending, unceremonial, and charity-breathing discipline, which pervades the harmonious whole,—if, I say, he cannot perceive a nearer accordance to these beautiful and glorious features of Christianity, in these "peculiarities" which exclude all temporal power-all unjust and impartial distinctions all pompous rites, and