from this fact, for the conversion of others. Perhaps he had unbelieving relatives, or friends and intimates, whom he tenderly loved; and for whom he could never have felt so deeply had he not previously been of their number. He could appeal to God that he had 23" great heaviness and continual sorrow in his heart" on their account. It is reasonable and natural that sincere converts, from any false scheme, should always show their zeal in a similar way.

(3) They are under peculiar obligations. If they have peculiar knowledge and peculiar interests, they have also peculiar facilities; and they ought to exert a proportionate influence in favor of the truth. Who shall attend to the case of their former associates, if they neglect them? Do they not owe it to the Author of their own illumination in the truth, to try to bring others to its blessings? and especially them with whom themselves were once associated? Thus I have ever felt it my duty, since the commencement of my "faith in Christ Jesus and knowledge of "the grace of God in truth," to try to do something for Friends; because, while I knew their sublime self-complacency in religion, I knew also their deep ignorance and error in respect to the true doctrine of Christ. But there never was a people perhaps so inaccessible to all instruction not of their own making as are they. They will call meetings of other denominations to hear them; but they will never (exceptions are not rules) return the homage in kind, by going to hear other preachers than their own. The only way then is

to publish. This I do:-yet with diffidence, I confess, in my own powers to perform the difficult service; but without diffidence, real or professed, in regard to the questions, What is truth? Is Quakerism christianity? Did George Fox preach the same doctrine with Christ and the apostles? With this explanation I acknowledge that I am an apostate from Quakerism, and strenuous in devising the extirpation of the system :-and strenuous also, and on the same account, in desiring the salvation of all those who are "my brethren and kinsmen according to the flesh."

I can however adopt the language of Tully on the score of charity, as applicable here. Vehementer me agere fateor, iracunde nego. Omnino irasci amicis non temere soleo, ne si merentur quidem. Sine verborum contumelia a te dissentire possum, sine animi summo dolore non possum. "For while I confess a peculiar earnestness of manner, I must wholly deny malignity of motive. In converse with Friends, I am not accustomed rashly to incur their resentment; even when they probably deserve the castigation that would lead to it. I may indeed differ from one without contumelious language; but in the present instance not without real anguish of mind."

It will be a great question doubtless with many, What are the motives of the writer? Is it not plain that this is rather his concern than theirs? Men there are who never seriously set themselves to search for the truth; and yet are often found meddling with the motives of others: especially with

theirs who aggressively espouse the positive of a question in religion, professing a knowledge of the truth and a desire to communicate it, for the benefit of others and the glory of God. Hence many will probably neglect, or in character omit, the perusal of this work, though considerably occupied, it may be, in speculation on the motives of the au'thor; where one will be found so wise as to leave persons and motives to the arbitration of God, while he candidly searches for the principles of truth. Rom. 14: 10-12. With my person and motives the public have little concern; while with the matter of the work their concern is incalculable. My motives, I know, are supremely important to myself; since mine is the solemn responsibility for them" at the judgment-seat of Christ :" and though I deem them of little moment to the public apart from their influence on the character of this treatise; and though I have, generally conceived it to be one of the common and sordid arts of false teachers to be continually boasting of their good motives, which however deceives the hearts of multitudes; and though I have generally written as if it were comparatively of no importance to others what my motives were, and indeed none of their business to inquire, unless the treatise itself so indicates them as to furnish all the evidence of which the case admits; still, I will venture here, to the best of my knowledge, frankly and fully to state them: I am actuated by a sense of duty to the cause of truth and its Author; of duty to the souls of men, and especially to the immortal interests of the people, one

of whom I was born and educated; and whose distinguishing views I formerly and sincerely believed: with the desire of bringing them to see the divinity, the fulness, the excellency of the scriptures, as properly our highest, holiest, safest rule of religious faith and practice—a rule that is disparaged or disclaimed only by the policy of the kingdom of darkness. This profession will very possibly be impugned. In making it, I am sensible of the abuse which may be made of it by the adversary. Well I know that every breathing man upon the footstool, who remains unchanged in his native character, is the enemy of christians and of Christ. "Behold, I send you forth as sheep in the midst of wolves." And to me it seems not credible that the exterior habitude of meekness, with which Quakerism so mechanically and so cheaply invests its votaries, can do any thing more for "the natural man" than injuriously to misrepresent him to others and himself. If it were of use to affirm, never so solemnly, that these are my motives, that I have consciously no other, and that I beg to have my positions refuted rather than my name and person assailed, I could easily and would cheerfully make the affirmation. But well I know "leviathan is not so tamed." The truth too is stubborn and invincible. Presumption cannot change, nor authority awe, nor sorcery charm it. Hence those who fight with the weapons of truth, sincerely forswearing all others, must never allow feeling to govern, or sympathy to preponderate, in the strife. Otherwise they may conciliate the foe, but they lose the cause: the foe is pacified to them,

but not to the King, for whom they are engaged. Hence it is that severities (as they appear perhaps to all who neither know nor love the truth) abound in what I have written; as they more terribly abound in the word of God.

Unhappy indeed is the condition of a fault-finder. Yet with some such main intention came I to the present service. If I say, it is ungrateful to my feelings-it will be but repeating what every one in similar relations has affirmed. But the laws of moral and social feeling are immutable. I will say the truth; to me it is disagreeable, it is painful. Still, I have no doubt it is necessary. "Necessity

is laid upon me; yea, wo is me if I" do not discharge this duty to the cause of truth. The surgeon that amputates a limb, or pierces an abscess, or inflicts any other suffering in the way of his vocation; must preserve a steady hand, an equal eye, a firm tenacious nerve: nor is his kindness then suspected; he is not ridiculed, scorned, calumniated for his faithfulness. The world acknowledges that he willed not the misery, but the cure; not the pain, but the restoration. But, neither mercy, nor justice, is commonly done to the polemic. His case is trying; his duty difficult; his obligations high. Who will give him credit for his motives, even if they are purely benevolent? The vain world, whom his argument condemns? the errorist, whom it exposes? the reprobate, whom it convicts? Men are not so fond of seeing their faults, as to thank those who help their vision, however honestly. If one fail in the difficult attempt, he is condemned; and