had been appointed to draw up a full and satisfactory testimonial to the American Friends in favour of Mr. Bates.

It further appeared that Mr. Bates, who is writing a history of the Society of Friends, had been allowed to make extracts from the records of the Society in England. But strict conditions were annexed to this indulgence, and such as exhibited, in our minds, an extraordinary degree of narrowness and illiberality. Not only was it stipulated that the extracts themselves should be returned, but Mr. Bates was required to give a pledge that they should not be copied, nor any use be made of them otherwise than in the intended history; which work itself he was, previous to its publication, to submit to a committee of Quakers in London for approval and revision. Mr. Luke Howard very properly remarked, that this committee appeared not only to sit as a licensing committee upon publications, but practically to revive the theological domination of the middle ages.

The remaining sittings were chiefly occupied in reading and correcting the epistles addressed by the English Quakers to their brethren in the United States of America, in reply to those read at an early stage of the proceedings. These were very various in their style and matter, except that they almost all alluded in terms of commendation and encouragement to the exertions of the American Friends, in promoting the religious education of their children, and in protecting and improving the social and religious condition of the coloured population, whether in a state of slavery or of freedom, as well as that of the native Indian tribes. Some of these letters struck us as being truly Gospel epistles, written upon the apostolic model, and partaking of the same evangelical spirit; whilst one or two others were confused and mystical in their mode of expression, and appeared to be strongly tinctured with the Hicksite heresy of salvation by obedience to the inward light, to the exclusion of the great fundamental doctrine of justification by faith in the Son of God.

The general epistle was also read, discussed, and settled; but, as we hope very shortly to be able to lay it at length before our readers, we shall not include it in this sketch, which we close by referring to the able and impressive address delivered by Dr. Ash, of Norwich, to the meeting; in which he expressed an anxious desire that the members of the Society of Friends should devote themselves more and more attentively to the study of the Holy Scriptures, earnestly praying for the influence of the Holy Spirit to enable them to understand and apply the saving truths which they contain; that those who were gifted with talents and a knowledge of languages, especially the Greek, should devote all their powers and learning to the glory of God; that Friends generally should consecrate a larger portion of their time to prayer and communion with Him, and encourage and practise social prayer in their families; that they should make it a point of conscience to attend all meetings of the Society for religious worship, whether great or small, and whether held in silence or otherwise; and, finally, that it might please the great Head of the Church to bless these means to the salvation of their souls, and to the promotion of the glory of Him who died that they might have life through His name.

EXTRACT OF A LETTER FROM THE LATE MR. JAMES DUNCAN, OF GLASGOW, TO MR. JOHN GLAS.

The writer of the following "Extract" was many years an elder of the Scotch Baptist church in Glasgow; and, though long since deceased, has left behind him two sons, who are still connected with that church. -one an elder and the other a deacon. In his younger days, he was cotemporary with Messrs. Glas and Sandeman, and connected with them in church fellowship, at a time when there were no Baptists in Scotland. The letter is dated March 4, 1771, at which period he had left the Glasites on a point of discipline. It was addressed to Mr. John Glas, the founder of the sect, and was intended as an explanation of his reasons for withdrawing from their communion. The letter has been in my possession more than five-and-twenty years; but as the parties have long since been removed to another world, and some parts of it are calculated to throw light on the history of past times, and particularly on the characters of Messrs. Glas and Sandeman, I conclude that many of my readers in North Britain will be gratified with what I now lay before them. W. J.

TO MR. JOHN GLAS,

SIR! I beg to lay before you a just view of the principal events which have transpired in the churches of Glasgow and Paisley since their formation. I purpose dwelling chiefly on such things as I apprehend have bulked most in your eye, and led you to intermeddle in the affairs of this church (Glasgow) either personally or by your agents.

I have frequently been told that you characterise the people brought into the profession of the Gospel in this part of the country, as a wise, critical, censorious people, abounding in knowledge, but deficient in charity. This opinion has opened your ear to every disadvantageous report of them. I do not propose to clear this people from sin-they sinned in many ways-but, in all their turnings aside, there was nothing among them but what is frequently to be seen in every other church.

After the erection of this church in 1762, Dr. Carmichael came to officiate among us as an elder, and R. O. accompanied him from Dundee. The latter you wished to have appointed to the elder's office as a colleague to the Doctor, whom you gave to understand that, in carrying your wish into effect, much would depend upon his testimony of him, for the people here were strangers to him. The Doctor, I believe, had not confidence to tell you that he differed from you in judgment as to R. O.'s ability for that office-certain it is that he did so; and when both were come, the Doctor rather retarded than forwarded his ordination. But, as far as I can remember, the Glasgow people showed no more opposition to R. O. than the members which had come from other churches did. Yet, I believe this was the

first thing that brought upon us the charge of being a wise, critical, and censorious people. Here I would have it observed, that the kindness you showed, the letters you wrote, or caused to be written, on that occasion, was the first thing that raised a suspicion that the influence of human authority was likely to appear among us. The people have had no other knowledge of the conduct of the churches than what they derived from the Scriptures or the writings of yourself and Mr. Sandeman. None of these taught us that your voice, word, or command was decisive as to what was to be done in a church. We could not understand why the word of authority was used before the word of instruction. It was thought-if we have a wrong meaning to what is said in Scripture concerning the qualification of an elder, viz. that he must be "apt to teach," it should have been pointed out to us before dealing with us as you did. But as nothing of this kind was attempted, we were a good deal startled at such language as this "Send back R. O. to them who know his worth, and let him among you who blows best bear the horn."

I believe your letters rather hindered than forwarded what you wished to see accomplished; certain it is that it created a jealousy in the breasts of some, that if such conduct was allowed, it brought us under the authority of other men or other churches, which we could not understand as being consistent with Scripture principles. Besides infusing this spirit of jealousy, it was productive of another and worse evil. When we were nearly of one mind, and it was seen that you wanted a matter to be done, several began to waver, as you advanced, they advanced to tenacious advocates for the thing,-and the effect was that many, rather than part with the church, allowed the matter to pass, but with no honourable views of those tenacious brethren, whom they rather suspected to be the dupes and creatures of men; and thus brotherly love began to be spoiled and marred amongst us!

After R. O.'s death, Mr. Sandeman had thoughts of coming among us, but was discouraged from doing so by the appearance of things on a nearer survey. You then desired us to call J. D. from Arbroath. At this time J. D. was highly respected, and if we had never known more about him his memory would not have been unsavoury. You know, sir, there are some men who appear extremely well at a distance, but who fall off mightily the nigher you approach them, and this was the case with J. D. Perhaps you will object to this and tell me It is all false-I was longer and more intimately acquainted with that man than ever you were, and this was not the case with him in my eyes." I admit, sir, that you were long and intimately acquainted, but you never had the opportunity which I and others have had,

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who were in church-fellowship with him at a distance from you, of seeing him in his real colours. When he was with you, I believe he would in church matters conform to your mind; your word would be all to him. To understand what you would be at, was sufficient to make him a zealous supporter ; and when at a distance from you, if you interfered in the affairs of any church, the same conduct was observed. He took the opportunity of doing whatever he thought would be gratifying to you, and took care also to make you acquainted therewith!

Sometime after, there happened an affair which, however trifling in itself, serves to throw light on some future events, and laid the foundation of a charge of Catholic charity against me. The facts were these: Dr. Carmichael and Archibald M'Lean having left the church, and we being destitute of elders, in one of our meetings, two or three of the members turned all they had to say in the way of exhortation into railing and whetting their teeth against those men. Such was the light in which I viewed what was said, and in this light nothing could be more disgusting to me. I therefore rose and spoke to this effect: "Brethren, the end of our meeting together is to stir up one another to love and good works. But what we are now about does not seem to me to be directed by this spirit; we rather appear to be indulging a party spirit in railing against those who have lately departed from us. As they are now no longer of us, we have no business with them- - our business is to take heed to ourselves." This kindled a flame, and the cry of "Catholic charity!" was instantly raised, but with a bad grace. I now saw, and have often since seen that it was too common, whenever a person was separated from us, to speak against him at no allowance; yea, even making things which they once thought praiseworthy (while connected with us) to be now to their reproach. So weak is human nature, that we were glad of every story that could serve our purpose of exhibiting them as persons of the blackest character; and so darkened were our eyes as to the spirit suitable to Christians, that he was generally considered the best member who indulged himself most in this way. I am persuaded that such a spirit cannot have escaped your own observation.

When Robert Sandeman and James Cargill were passing through Glasgow on their way to America, an affair of discipline took place in the church, which bulked much in your eye. [The particulars are no way interesting to my readers, and I omit them.-W. J.] You, sir, by lending your aid, spoiled the peace and comfort of the church. I would ask, what authority have you for meddling in the affairs of a distant church of which you cannot be a judge? Sure I am, that should any man presume to act the same part towards the church of which you

are a member, you would spurn at him with the most contemptuous disdain. Our fast days all issued in strife and

debate.

Thus matters stood when you came to the erection of the church at Paisley, and A-'s ordination. Peter Ford was first called upon, and he objected to his qualifications, but in doing this he spake nothing contrary to the sentiments of the whole body. You grew angry and turned upon him, because he was an old member and ought to know better; and this at length was the cause of his separation, though contrary to the sentiments of the brethren! but it must be done, or you would part communion with the Paisley church. Bad deeds to be done in a church require a policy which is condemned in the Scriptures. The ordination took place, at the impulse of the moment -you gained your point, but it produced many bitter reflections. When I spoke my mind in reference to these and other transactions, I was answered, "You are destroying the communion of churches-you are undervaluing Mr. Glas." Now what could be said or done in this case? I would establish the communion of churches, and I esteem Mr. Glas. But neither Mr. Glas nor the churches, if they love the truth, will esteem us while transgressing Christ's words, by calling any man

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MASTER." We attempted several times to speak and judge of matters as they really appeared to us on the spot, but were foiled in these attempts by your seeing them in another light. This was a situation truly deplorable, but for which there was no remedy, if we would continue in the fellowship of the churches, unless your mind altered, and of this there was little probability, as J. D. was assiduous in telling you of the selfsufficient, stubborn people he had to manage, seeking your favour at the expense of our peace. In this plain dealing, my object is to serve you and the churches. I do it that you may see to what a situation you have brought this and other churches; for, however much we have suffered, I well know that other churches are in the same predicament.

My uneasiness on these accounts drew upon me the charge of being a man that was not acquainted with discipline, or of not loving it. To obtain the character of a good disciplinarian, I plainly saw that one must dash through all that came in the way, and sanction everything that was brought forward by the leaders. Though I have long known that I did not stand high in your estimation, I never could seek your countenance by saying "amen❞ to everything you uttered of men and things, or courting your favour by soothing and flattery, or complimentary expressions. I have for a long time thought, that if I was of any service to the church in Glasgow, it was by plain-dealing,