world would look upon this as a much sadder "peculiarity" than it has ever viewed a plain dress and consistent manners. The change must necessarily be accelerated by dropping the testimony against mixed marriages. These marrigaes are professedly to be confined to "professors," persons who usually attend the meetings of Friends. But although such professors, owing to their associations, their interest, or an attachment for the Society of Friends, may choose to attend its meetings in preference to others, it is not to be supposed they are really convinced of its principles, and prepared to maintain its testimonies, otherwise they would hardly remain outside of its limits, when the Society manifests so strong a desire to swell the number of its members. If they are "convinced," why do they not apply for the rights and privileges of membership, and why does not the Society gather them within its inclosure, so that they may be under its care, and rendered accountable to its authority? Their not applying, and the Yearly Meeting not constituting them members by the act of marrying with those who are, is evidence sufficient to show that that meeting is aware they are not Friends in principle and practice. How, then, can it sanction its members being joined in marriage with such nominal professors? and will not the attempt to make any discrimination, and to proceed to disownment in case of marriage with one who has not been a "professor," where the party may wish to retain his or her right of membership, produce would be required before the meeting would give its This object appears to be now virtually attained, sanction to these deplorable innovations. But the and most probably will be carried into practice; and preparation for these changes had been going on more so far as we can see, it may not be long before London extensively than we supposed, and though the latter Yearly Meeting, and perhaps other meetings in our is not yet consummated, we see no reason to hope that land that may follow its example, will present the after it has been sufficiently "discussed," it will not anomalous spectacle of men and women occupying the likewise be carried by a "preponderating sentiment." stations of ministers, elders, and overseers, and directThe present is a day of extraordinary unsettlement ing the proceedings, being dressed according to the in our Society, both as regards the religious principles prevailing fashion of the day, and in their debates, of very many of its members, and the controlling in- addressing or speaking of each other as mister and fluence and authority of most of its legislative meet-mistress, sir, madam, &c. If we are not mistaken, the ings; and in regard to the innovations made and making upon its doctrines and testimonies, it is with very many amongst us, as it is with men of the world in respect to things which all admit to be evilsthough they may, at their first presentation, be shocked at them, and if they obeyed the promptings of good in themselves, would turn away with disgust, yet if they permit themselves to entertain the consideration of them, and to be brought into intimate association with those who are pleading for them, they first learn to tolerate, and as their vision becomes more and more dimmed, they finally embrace them. The veil attempted to be thrown over the breach made upon Friends' testimony to plainness of speech, behaviour, and apparel, by representing that those who insist upon these words being expunged from the query are opposed only to peculiarity of dress and language, and not to Christian simplicity, is, we should think, too transparent not to be seen through by all who are not willingly blinded. How are such to escape peculiarity if they keep to Christian simplicity, and do not change with the fashions? How long will the present mode continue unaltered, and they be saved the necessity of change in order to avoid singularity? If they are honestly desirous to observe Christian simplicity, what is there in the plain dress or plain language of a Friend to prevent them from doing so, or which is not suitable and becoming for every situation in which they can be properly placed? Does not the desire to be conformed in these respects to the world evince that pride is the motive prompt-heart-burnings and contention which overseers and ing the change, and that some of our members are ashamed of the cross, which must be taken up, if they dress, speak, and behave as becomes their religious profession? Were the desire to change the language of the query not acknowledged to be for the purpose of allowing greater latitude, and for exculpating those who neither dress nor speak like Friends, so as to prevent them from being considered as inconsistent members, and unprepared to take part in the affairs of the church, we might be told with more plausibility that improved phraseology was all that is aimed at, that no principle is involved in the change, and that there was no intention on the part of London Yearly Meeting to lower the standard, or give up the testimony to plainness of speech, behaviour, and apparel, as Friends have heretofore maintained it. But in the early stage of the movement, this innovation was advocated in that Yearly Meeting by one of its more conspicuous members, in order that it might leave the "youth, and such as do not feel themselves called on to assume the peculiar garb of the Society, at liberty to dress according to the dictates of Christian simplicity, instead of looking down upon them as unfit for service in the church, because of their thus differing from others;" and the same object has been constantly kept in view ever since. There being no standard of plainness, of course every one must be left at liberty to judge for him and herself what kind of dress is dictated by Christian simplicity, and how much and how often he or she may change the style of dress in order to avoid "peculiarity," and yet be considered consistent and fit for service in the church. meetings will seek to escape by allowing the discipline to remain a dead letter? Marrying with these "professors" will almost inevitably make it much more difficult for those so connected, to act consistently with Friends' testimonies, especially those which stand in opposition to the manners and customs of the world; and it would be extraordinary indeed, should the children of such be educated in conformity with our Christian testimonies, or be willing to submit to them, especially as it is understood that they are at liberty to avoid peculiarity. What, then, can be expected to result to the Society from these innovations, but deterioration and an accelerated approach to the standard of the world, and the formalities of worldly professors? If we believe, as believe we must, if the testimony of all the more devoted and spiritually-minded servants of Christ in our Society from its rise to the present day is true, that the maintenance of these testimonies against mixed marriages and to plainness of speech, behaviour, and apparel is a divine requiring, must not this attempt to get rid of them, open more widely the door to the inroads of that spirit which is opposed to the offence of the cross, and is seeking to make the way to the kingdom broad enough to receive the soul, unstripped of its pride and its delight in worldly enjoyment? If one testimony is to be given up to reconcile one class to membership, and another to accommodate another class in their intercourse with the world, it cannot be long before little will be left but the evidences of desolation; and we may well adopt the language, "Why hast thou then broken down her hedges, so that all they who pass by the way do pluck her? The boar out of the wood doth waste it, and the wild beast of the field doth devour it." the Society of Friends will once more be exalted, "as a city set upon a hill, which cannot be hid.” The views which we have expressed, we have reason But amid these discouraging considerations, there to believe, are entertained by not a few Friends in is consolation in the reflection, that as its testimonies Great Britain, who mourn over the innovations made were not got up by the Society, nor imposed upon its amongst them, and are earnestly desirous that it may members by any authority which it assumed, but were please Divine Providence, by such means as in his laid upon it collectively, and upon all its right-minded wisdom he may see fit to employ, to put a stop to them, members individually, by the great Head of the Church and to unite the Society, both there and here, in a himself, so neither London Yearly Meeting, nor any harmonious labour for the removal of wrong things, other meeting, can change their character, or free and the establishment of the members in our most Friends from the obligation to maintain them both holy faith. Earnestly do we desire that the day may singly and in their meetings. Members may give be hastened when that will be the case, when that themselves great liberty in speaking of these things which lets and hinders may be taken out of the as being beneath their assumed dignity and enlight-way, and the language may once more be uttered, ened intellect, and refuse to bow their necks to the "See how these Quakers love one another."—"The yoke; but we may rest assured that whenever and truth reigns over all." wherever any amongst us come under the government of that Holy Spirit which led our fore fathers to receive and support these testimonies, and patiently aud meekly to bear the scorn and hatred of the world, and suffer persecution in their support, because of their "peculiarity," they will reject all these modern innovations, and like them, be content to dress, speak and live in the same plain, simple way, and to be restricted in regard to marriage in the same manner, as has heretofore been found consistent with the pure Christian doctrines embodied in the faith of the Society. It is upon this ground that we must rely for redemption from the low estate into which the Society has fallen. As its members come to experience the heart-changing power of divine grace in themselves, whatever may be their rank or station in life, they will be taught in one common school-a school very different from that in which the acquirement of knowledge depends upon the vigour and subtlety of the intellectual powers- a school in which the lessons taught break down the pride and haughtiness of man, reveal to him his incapacity to judge in holy things, except as he is enlightened by the Spirit of his divine Master; and in which he is instructed to value obedience to the least intimation of that Master's will, beyond all the deductions of his unsanctified reason, or the judgment of a fallen and corrupt world. It is of members thus disciplined and instructed that the true church is made up, and when met together for the purpose of transacting its business, and waiting in reverent dependence to be qualified to order its affairs aright, its adorable Head condescends to communicate to such as these the mind of the Spirit, enables them to act and speak in his own authority, and preserves them from being led astray by their own fallible understandings, or by the suggestions of that spirit which is always seeking to exalt itself into His place, and to mislead by its deceptions. As our meetings for business are brought back to this, the original ground of their safety and authority, they may not present the same opportunity for protracted discussion which, of late, has characterized some of them, but they will use their authority steadily to uphold all the doctrines and testimonies which the Society had committed to it in the beginning, and demonstrate to and warn their members against the encroachments of everything which would undervalue or lay them waste. Unsound doctrines and latitudinarian practices will be detected and rebuked; for the light of Truth will exhibit everything upon which it is permitted to shine in its true colours and character, however it may be arrayed in borrowed clothing, and so disguised as to appear desirable to unanointed eyes, illuminating the labyrinths of sophistry, and detecting the artificial veils with which error may seek to conceal its imposture; and thus LANCASHIRE AND CHESHIRE QUARTERLY MEETING was held at Liverpool, on 5th day, the 15th ult. The attendance was not quite so large as on several recent occasions, and there were no strangers with certificates present. One notable feature in its proceedings, was the number of young men engaged in the ministry, in the first sitting, which was thought by some to be an encouraging circumstance. The consideration of the answers to the queries, and other weighty matters which came before the meeting, having been disposed of, a number of Friends were appointed to attend the forthcoming Conference, on "the Rules respecting the relief of the poor." The selection embraces the names of several Friends well qualified to deal with the subject, and was not restricted to such as are not members of the Meeting of Sufferings, as was too much the case when a similar appointment was made a year or two ago. WIGTON SCHOOL.-MARTIN LIDBETTER, now of Nottingham, has been engaged as Superintendent of Wigton School, to enter upon his duties carly in the ensuing year. UNITED KINGDOM ALLIANCE.-We observe that the Annual Public Meeting of the "Alliance" is to be held in the Free Trade Hall, Manchester, on the 18th current, and that our friend, JOSEPH PEASE, of Darlington, is to preside on the occasion. MATLOCK BENT, DERBYSHIRE.-We have been requested to inform Friends, that a meeting for Worship is held at 11 o'clock on First day mornings, at Balmoral House, the residence of Michael T. Morrall, a quarter of a mile from the Hydropathic Establishment, and one mile from Matlock Bridge Station. ANTI-SLAVERY TESTIMONIAL TO JOSEPH STURGE. Ar a Meeting of the Ladies' Negro's Friend Society, it was unanimously resolved, that a tribute to the memory of the late Joseph Sturge should be raised, in grateful recognition of the devotion of his life to the cause of freedom for the African race in every part of the world. Contributions are invited from all those who are actuated by a kindred spirit, and the fund thus raised is to be given to those objects in the West Indies in which Joseph Sturge took especial interest, and where the withdrawal of his bounty and the loss of his counsel will be severely felt. Post Office orders, or contributions in stamps, received by Mary Middlemore, Elvetham Road; and Mary G. B. Lloyd, Wellington Road, Birmingham. 9th Month, 1859. Correspondence. THE PRIZE ESSAYS. To the EDITORS of THE BRITISH FRIEND., SIRS,-Some of the remarks in the recent number of your publication on the subject of the essays on the Society of Friends are founded on a mistake. The advertisement was forwarded to The British Friend in common with other periodicals, and, instead of the advertisement, there appeared in the body of the paper a copy of the advertisement, with some very trifling modifications. It was concluded, I submit not unreasonably, that the conductors of The British Friend preferred their own method of giving publicity to the proposal. I beg to assure you that it was as far as possible from the intention of the donor or of the adjudicators to treat with disrepect or neglect your valuable periodical, or to omit the opportunity afforded by it of communicating with the Society of Friends. With respect to a report which anticipated the name of the first essayist, the facts are within my personal knowledge, which render it certain that the report when promulgated was purely a conjecture, although it turned out in this instance "surprisingly correct." The insertion of this letter in the next number of The British Friend will oblige,-Sirs, yours faithfully. Gravesend, 2d Sept., 1859. EDWARD S. PRYCE. [We have much pleasure in giving insertion to the above letter, being glad to find that no intentional injustice was done to us in the matter referred to. At the same time there is "no mistake" on our part, as we certainly never received the advertisement, except in the way we have stated—that is, privately, through the kind attention of a Friend. Whatever was intended for us officially must have miscarried, for which we cannot but express our regret, it having been felt unpleasant to comment as we did on this point, in our last number.-Eds.] BARCLAY UNFAIRLY QUOTED. able to read the Scriptures, even in the vulgar language, and being pressed by their adversaries with passages from it, boldly denied, from the manifestation of truth in their own hearts, that such passages were contained in the Scriptures." BARCLAY. "I have known some of my friends, who profess the same faith with me, faithful servants of the Most High God, and full of divine knowledge of his truth, as it was immediately and inwardly revealed to them by the Spirit, from a true and living experience, who not only were ignorant of the Greek and Hebrew, but even some of them could not read their own vulgar language, who being pressed by their adversaries with some citations out of the English translation, and finding them to disagree with the manifestation of Truth in their own hearts, have boldly affirmed the Spirit of God never said so, and that it was certainly wrong; for they did not believe that any of the holy prophets or apostles had ever written so; which, when I on this account seriously examined, I really found to be errors and corruptions of the translators." WHAT CAN BE DONE? To the EDITORS of THE BRITISH FRIEND. ESTEEMED FRIENDS,-In the present unsettled state of our Society, when the gradual advance of the spirit of aggression against many of its long-established principles and usages is becoming more and more apparent, it becomes a matter of paramount importance to those who feel it their duty to endeavour to themselves whether they have done all they can to uphold the profession in its purity, to query with arrest this spirit of encroachment. A wide door is opened by the decisions of the last Yearly Meeting for changes which may ultimately alter the character of the Society; and this circumstance may, and I am afraid does, operate to the discouragement of such as may have no unity with such proceedings. But discouragement and consequent inaction ought not to be the order of the day: when much cherished and highly prized principles are in danger, not only of being disparaged, but of being gradually thrown into the shade, and at last disowned, is it not the duty of their wellwishers to resolve on such a course of action as may hold out some prospect of arresting a consequence so much to be deprecated? What is a profession of religion worth, if it be not worth contending for in a right constitution of the Society for the consideration of all spirit, and at a time and in a place appointed by the matters which affect its interests? unison with those of the primitive Friends who are There may be, however, many whose views are in not accustomed to attend the Yearly Meeting; and there may be some who, when there, are not in the habit of expressing their sentiments therein: to such I would respectfully put the question, whether the time is not now come that your Great Master requires this sacrifice at your hands. The Yearly Meeting is the the defence of what we hold dear, and which is now place to make our feelings and principles available for so perseveringly assailed. It therefore appears to me an obvious duty, there to attend, and unite our labours with those of our brethren who have already done, and we may hope will continue to do their duty, in endeavouring to maintain the Society in its primitive simplicity. Do we hesitate because we see some "Barclay cites some of the Friends, who being un- of those who occupy the first ranks in the Society To the EDITORS of THE BRITISH FRIEND. THE late John Milner, Roman Catholic bishop, in his book called The End of Religious Controversy, so entirely misrepresents Robert Barclay, that it may be well to place the two in juxta-position, and compare them. I am, respectfully, your friend, MILNER. B. either lukewarm, like the Laodiceans of old, or more decidedly taking the part of those who are urging on these attacks? Let us not hesitate; let us look not to man, but simply to our Master, and endeavour to know what part He requires us to act; then, having no fear of man before our eyes, let us do conscientiously what He requires. I believe that no great defection from first principles has ever taken place in our Society, which was not fostered and encouraged by some whose station made it their imperative duty to oppose it. About a hundred years ago the Society was in a state very similar to that in which we now find it, when not only were many of its testimonies lightly esteemed, but the discipline became very much deranged, and an object of special attack. Through the blessing vouchsafed on the persevering efforts of the faithful labourers of that day a considerable revival took place. Why may not the same effect be followed by like efforts of the present day? Let us hope and try. In reference to this defection I find the following observations by Samuel Fothergill :- "There is a spirit that is gone forth into the camp, and it is splendidly delusive. It delights in good words and feeds upon them; it cries out 'Help, help!' but principally to the servant and not to the Master. This spirit leads into notions; it snuffs up the wind, and lives in commotions itself raises: all that are led by it are superficial, and know nothing, and must lie down in sorrow. That Holy Spirit which was and is the ground of Truth for ever is a substantial and operative principle. Its directions are not imaginary, nor its doctrines loose and indeterminate; but it is light and life to its possessors, and causes them to inherit substance. It teaches access in heart to that God whose attributes cannot be defined fully, but experience teaches them; it is kind to men, supplying their wants, supporting their steps, opening their understandings to those divine truths that are higher than human wisdom can trace, and deeper than all its penetration can explore." How far are these observations applicable to the 9th Month, 17th, 1859. TESTIMONY OF INDIVIDUAL EXPERIENCE. To the EDITORS of THE BRITISH FRIEND. DEAR FRIENDS-My mind is often deeply impressed with the present position and future standing of our religious Society. I am one of those who believe that the present is a day of peculiar trial to those who have the good of the Body at heart. It is very evident there is a wide-spread dissatisfaction with many of what are termed "our minor testimonies." Before I proceed further, it may be interesting and instructive to a portion of your readers to hear a little of my own experience respecting plainness of speech, behaviour, and apparel. I was brought up in the strictest manner of Friends, and assumed a good deal the appearance of a Friend for many years. At length, through unwatchfulness and want of steady principles, I laid aside the dress of a Friend; plainness of speech soon followed, and little by little, all distinctive marks of a Friend were gone. And so subtle and deceitful are the workings of the enemy of all good, that I was at length persuaded our silent meetings were very dry and profitless, and that it was just as well to stay away as go, so that in time my attendance was nearly confined to First-day mornings. Thus matters went on for several years. My mind was insensibly drawn into the spirit of the world, and to love the things therein. I forgot from whose hand I received all my many blessings, so that I was spiritually dead while I lived. But the Almighty was pleased, in his love and mercy, to break in upon my false rest, and to give me a lesson of the awful uncertainty of time. One of the dearest connections in life was severed in one day. The silver cord was loosed, the golden bowl was broken, and the spirit returned to God who gave it, and I was left to mourn in solitude and silence. The Lord now broke in upon me with his everlasting power, and let me see the dangerous pinnacle I was standing upon, and what my condition would have been, if the solemn messenger had been sent to me. I was now willing to enter into covenant with my long-forgotten and offended God. But he was pleased to hide his face from me, and to deliver me over to the will of the master I had served. Oh, what a hard service is his! he ever seeks to draw his servants deeper into his toils, and to persuade awakened minds that it is useless to ask forgiveness, and to pray unto God, for he will not hear them. The fiery baptism which I have witnessed, is only known to him who upheld me by his everlasting arm; and blessed be his holy name, in his own time he heard my secret cries to be delivered from the bondage of sin and Satan, and he showed me the way he would have me to walk in, saying, This is the way, walk thou in it. But I soon found this new and living way was in the way of the cross; then was I almost ready to turn back into worse than Egyptian bondage; the fear of man was stronger than the fear of God. I wanted the crown without the cross, and this I found was unattainable. Again I was forsaken by the wing of ancient goodness, and left to wander in a dry and barren land, where no water is, and for a season, a prey to the enemy who came in like a flood, and would have swept me clean away, if it had not been for that secret invisible power, who smote me, in order that He alone might heal my sore that ran in the night. But the Almighty, who knew the sincerity of my heart-when my measure of suffering was filled up, my heart wrought upon and brought into the state of plastic clay in the hands of the mighty potter, and obedience having been learned by the things that I suffered was again pleased to arise for my deliverance; and I was ready to covenant with Him, to follow Earnest were him wheresoever he might lead me. my petitions to the Father of mercies that my stubborn will might be brought into subjection to his holy will. Blessed for ever be his holy name, I have found the pearl of great price, and I now at times feel that peace and joy which the world can neither give nor take away. And now, when I have re-assumed the garb of a Friend, I have this testimony to bear to the simplicity of attire: I not only feel the reward of peace in my own mind, but I am sensible of being even more respected by the world at large, than when I wore its ever-varying dress. If this Now, Friends, you who are crying so loudly for more liberty to walk in the broad ways of the world, will you venture to tell me I am under a delusion, and that this change does not emanate from the Lord's Holy Spirit? I have tried the fleece wet and dry, and I know which way brings peace. path is wide enough for me, how is it, that it is not wide enough for you? I would affectionately entreat those Friends who are seeking for liberty to lay aside the simple dress, to consider where its disuse will lead you, and what its continuance would keep you out of. Laying it aside assuredly will not lead you in the way of the cross, and in that narrow path which is the alone way to the heavenly kingdom. Some of you, I fear, would fain have the crown without the cross, and this you will find to be unattainable, for the foundation of God standeth sure. His adorable Son hath declared, He that taketh not up his cross, and followeth me, cannot be my disciple. Oh! how my spirit is bowed within me, on account of those who have left their first love to follow cunningly-devised fables, and are striving with all their might to break down the bulwarks which for 200 years have been as an hedge about our once highly favoured Society. Friends, consider well what you are doing; for I am well persuaded, that this work of yours does not spring from the Shepherd of Israel, but it does spring and has its origin in the grand enemy of man, the prince of the power of the air. So subtle and deceitful are his workings that he not unfrequently appears in the form of an angel of light, and would deceive the very elect; and he will desire to lead you on even to the setting up of your separate altar, and to offer thereon your separate sacrifice. Read the 12th chapter of 1st Kings, and take warning from King Jeroboam, who set up his separate altar, and offered thereon his separate sacrifice, lest, like him, a withering of your hand and a blasting is permitted to overtake you. Look back at the history of all separations from our Society; what a solemn lesson it teaches us! Where is their altar now that they dared to offer sacrifice upon? Is not the wall broken down, and the dust thereof scattered like the chaff of the summer threshing-floor? be filled to overflowing. I also believe we were called to be a Christian church by its ever-living Head; and that it is His gracious design that we should show forth in our daily walk the beauty, simplicity, and spirituality of the gospel of Christ. And though at the present time there may be cause for mourning, yet I believe there is a leaven at work which in time will leaven the whole lump; and our little Society will yet come forth, "Fair as the moon, clear as the sun, and terrible as an army with banners." And you, young Friends, who desire the prosperity of Truth, but see a stumbling-block thrown in the way by those who ought to have been fathers in the Church, earnestly do I crave for you that you may turn from the lo heres and the lo theres, to the true Shepherd of Israel, who will lead you, and guide you, and teach you as never man taught. Shake off all indifference and lukewarmness, and come boldly forward and show on whose side you are. Remember, "they who are not for us, are against us.” Come up to the help of the Lord against the mighty, who speak great swelling words of vanity. Behold, how white the fields are to harvest, and the faithful labourers how few they are! The Lord hath need of you; and if you submit yourselves to him, He will, in his own time, raise up some of you to sound his everlasting gospel, and show unto this people wherein they have grievously offended the Most High.-Your Friend sincerely, A VOICE FROM THE NORTH. BROUGHTON, 9th Month, 22d, 1859. Friends, let me again entreat you to consider well what advantage you are likely to gain by launching your bark upon the stormy sea of ever-changing fashion. Will sailing on the wild ocean of this world bring you to the haven of rest and peace? Will it not rather waft you on to that whirlpool, the vortex of which leads down to the chambers of death? Remember, "you are not your own, you are bought with a price;" and that price is nothing less than the precious blood of Christ. Why will you crucify the Son of man afresh, and put him to an open shame? If you deny Him before men, He will also deny you before His Father and the holy angels. Be not deceived, God is not mocked; what a man soweth, that shall he also reap. If you sow to the flesh, you shall of the flesh reap corruption; but if you sow to the Spirit, you shall of the Spirit reap life everlasting. Our worthy forefathers in the truth obeyed the call, "Come out from among them, and be ye separate;" and they bore an unflinching testimony to the hollow-perusal confirmed me in the opinion that the author ness and vanity of all things here below. Shall we, then, in this day, rise up in judgment, and say they were under a delusion, and that it will not do for us to follow them? Do you not say in effect, that the cross, after 1800 years of trial, is something not adapted for the present state of man, and that if the world will not come over to us we must go over to it? THE DOCTRINE OF THE RESURRECTION. OMEGA's letter on this subject in our last number has been objected to by a correspondent, on the ground of its injustice to Joseph John Gurney; as he did not, however, request the insertion of his letter, it was submitted to Omega, whose reply is as follows: Friends, turn inward, and listen to the unflattering witness in the secret of the soul; let the earthquake and the whirlwind of deceitful passions pass by, and then listen to the still small voice; for I am persuaded if you obey this inspeaking voice, it will lead you and guide you into all truth, and your daily walk will be as becometh the gospel of Christ." Certainly a plain exterior, of itself, will do nothing for us; but a departure from it affords a true evidence that the heart is in love with the world, and with many hurtful things therein. There is no need, in my opinion, to offer large sums of money to find out the cause of our decline as a Society; for they who see with the eye of the Spirit are sensible that the cause may be summed up in a few words" our unfaithfulness." I firmly believe, if we had kept our first love, our Meeting-houses, instead of being nearly deserted in some places, would To the EDITORS of THE BRITISH Friend. did hold, and wrote through the entire section as holding, the commonly received and Episcopalian notion of an actual rising or resurrection of our bodies of flesh and blood in the great day of final judgment. Your correspondent, however, is of a different mind, and says that, "so far from this, whilst advocating the resurrection of a spiritual body in accordance with the language of the apostle Paul, he, J. J. G., distinctly states, in the very language of the same apostle, that "flesh and blood cannot inherit the kingdom of God." Now, with all deference to the recent reading of the essay by your correspondent, it does not appear to me that its author advocates the resurrection of a spiritual body at all, but of a material one-the one that was laid down-to be, however-"as flesh and blood cannot inherit the kingdom of God"—at the last day when so raised, changed or transubstantiated into a spiritual one, for our clothing throughout all eternity. Valuing as I do the character of J. J. G. as a gospel minister of no ordinary standing in our Society, I should deeply regret attributing to him any opinion on this or any other subject which he did not really hold; but if he did hold the view in question, and which I believe he has set forth in his Essays, then I |