Which the following paraphrase may make clearer. 'What is he but a liar who denieth, against so plain testimony, that Jesus is come as the Christ? But he is more, and the apostle of the opposite doctrine, who denies the proper relation of the Father and the Son.' Whosoever even denieth the Son to be the Christ, hath not God for his Father: cannot plead the adoption and the covenants: and pray to his Father who is in heaven, in spirit and in truth.

Ch. iii. v. 4. 'Whosoever commiteth sin, transgresseth the law also: for sin is a transgression of the law.' Sin, in itself, must be such by some trespass, and the Jews had but one law to be transgressed. But the doctrine might now have been insinuated, that immoral acts (perhaps forni cation; see ver. 3, and ch. v. 18,) which did not offend against some specific prohibition, transgressed no law and were innocent. Hence the apostle may have added, 'Let no man deceive you.'

Ch. iv. 2, 3. 6 Every spirit which confesseth that Jesus Christ is come in the flesh, is of God. And every spirit which confesseth not Jesus, is not of God.' The part here omitted is in the Greek. In a note it is said, 'That is, that Jesus Christ was a real man, in opposition to the Gnostics and Docetæ, who taught that Christ was a man only in appearance.' But might not some, without going so far, deny that Christ had as yet come at all, and insinuate this in spirit to the churches? The Editors seem shy of that emphatic is come:' as to the rest, he was doubtless a real man,' and more besides than they can endure to read of without opposition

Jude, ver. 6. Angels who kept not their first estate' made (again) into the spies, Num. xiv. but without a word to show how; and the doctrine of separate spirits again impugned in a note.

υπερογκα.

Ver. 16. And their mouth speaketh very swelling words.' What modern would say this in a speech of his own? The Greek is Os eorum loquitur superbiam. Vulg. Their mouth uttereth extravagant things.'

Rev. i. 8. I am Alpha and Omega, saith the Lord God, that is, and was, and that is to come, the Almighty.' Here we have the words, the beginning and the ending' omitted; and the word 'God' inserted, not in italics: the doctrine determining the critic to both. Christ was not to have from them this attribute of Deity; of beginning and ending all that relates to his own church. A like omission ver. 11.

In a note, the Editors mention the dispute anciently raised concerning the authenticity of this book: which, however, Dr. Priestly seems to admit, as well as its being by an inspired penman. It seems it does not mention the other writings of the apostle, nor is it mentioned in them. The book, (whether written by the apostle, or by another John) stands however and will stand, in the strength of the matter which forms its argument and in the Divine simplicity and sublimity of the style-so long as books are read by man.

Ver. 15. And his feet like fine brass, as if they had been purified in a furnace.' This is putting the feet into the furnace; instead of the brass, which their appearance resembled ! In point of exposition (which is not here the object) the feet denote conduct; and the righteous, or God's people are said to be chosen 'in the furnace of affliction.' Isa. xlviii. 10; Eecl. ii. 5.

Ch. ii. v. 8.

'Who was dead and lived again.' Which was dead and

is alive: C. T. and better: See i. 18.

Ver. 20. 'Nevertheless I have somewhat against thee, because thou sufferest thy wife Jezebel, who calleth herself a prophetess, and teacheth and seduceth my servants to commit fornication and eat things offered to idols.' What authority for this change? It is emphatical, to be sure in the C. T. and the more suitable for this to the subject.

Ver. 22. Behold, I will cast her on a bed of sickness.' Absurd: the threat is a dreadful sarcasm—a bed of torture, for a bed of delights! Ch. iii. 1. I know thy works, that thou hast the appearance of being alive, and yet art dead.' Gr. To ovoμa, the reputation, not appearance. Ver. 14. 'These things saith the Amen, the faithful and true witness.' Newcome, (I see in their note,) renders this o auny the Truth.' I should leave it as it is; considering it as representing Christ in his character of intercessor, presenting and giving efficacy to the prayers of the saints.

Ch. v. 14. And the elders fell down and worshipped.' Omitted, the following words, 'him that liveth for ever and ever'-with a note, that they are wanting in the best copies: and an argument against the worship of Christ.

6

6

Ch. vii. 14. These are they who came out of great affiiction, and have washed their robes, and made them bright in the blood of the Lamb.' They might be bright if scarlet: but the Greek means bleached; made white. Ch. x. v. 6. That the time would not be yet; but, &c.' For, that there should be time no longer :' which former sense, supported by MSS. as mentioned in a note, appears the more consistent with what follows in the text.

Ch. xi. v. 3. And I will grant to my two witnesses, that they shall prophesy, &c.'

Ver. 4.

'These are two olive-trees and two candlesticks placed before the Lord of the earth.' The definite article is in the Greek, to each. This figure appears in some parts to designate the H. Scriptures: in which the light of revelation is set on its two candlesticks, and fed by the oil of truth contained in them; so that the more we search the more we find. And is not the god of the earth,' before whom they are set forth, the Civil government? The passage has been interpreted, before, as relating to the Old and New Testaments; and I believe, justly, though the applicability of every part of the prophecy may not as yet appear.

Ch. xiii. 18. Hence is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man: and his number is six hundred and sixty-six.'

α

It has been usual to throw the stigma of this number of the beast (or arithmetic of intolerance) on the Church of Rome, and to make it out thus: Aareivos, Gr. stands in successive letters for 30, 1, 300, 5, 10, 50, 70, 200, which made together 666. But it remains to be shown how this adjective was intended to be applied: for lateinos [aner] would mean Latin or Roman' as a national distinction: which does not make him necessarily a member of a false and persecuting church. Neither is the false and corrupt church the real pov or destroying and devouring beast which is manifestly arms and government, under the influence of

:

the great whore, the false church. If we refer the number to the head of the Roman empire, then subsisting, we shall probably be nearer the mark : and the covert way of indicating that power, and predicting its final ruin, may thus be more naturally accounted for. The apostle could not safely have thus denounced the government of Cæsar; under which he was living, and in exile, at the time.

Ch. xiv. 8. And another angel followed, saying, 'The great Babylon is fallen,' &c. There is Tous, for 'city,' in the Greek. With the help of a note, we have the true sense of the latter part, in the words, the wine of her furious fornication.'

Ver. 9. And another third angel followed them.' Nothing for another,' in the Greek. We may observe, that the threat of eternal torment to those who should worship the beast and his image, and receive his mark, is consequent on the fall of Babylon-before which we have no mention of it. And in Ch. xviii. 2, 4, we have the remains of this great city described as a nuisance to the surrounding country; and a place in which it was not safe for God's people to dwell.

Ch. xv. In this Chapter, the Editors render the Greek λnyn, Lat. plaga, (whence our 'plague') by the term scourge. But as these scourges are represented, presently afterwards, as poured out from phials, it would have been better to have kept to the more abstract term. The sixteenth chapter is beset with various readings, (and with notes :) and we have ver. 16 thus: And the spirits gathered the kings together into a place, called in the Hebrew tongue Armageddon: that is, the mountain of Megiddo.' Which is noted (from Newcome) as a city famous for slaughter, Judges, v. 19; 2 Kings, ix. 27: for the defeat of king Jonah, 2 Kings, xxiii. 19; and for great mourning, Zech. xii. 11. But we have no attempt to apply this locality to the subject.

Ch. xviii. 13. 'And persons of men.' It is the same word which in the next verse they render 'soul' according to the C. T.: and the 'slaves' that are mentioned before are surely persons.' In a note we have 'or bodies of men, q. d. relics of saints:' which does not at all agree with the context; for this relates to the means of enjoyment, of the members of a most luxurious corporation. What they did with the souls of men, when they had bought them, we may not be able to explain at present.

Ch. xx. 10. And the devil who deceived them was cast into the lake of fire and brimstone, where both the beast and the false prophet were: and they will be tormented day and night, for ever and ever.'

In a note we have the following curious substitute for the real meaning, to-wit that by these torments (which are to last through ages of ages,') all the corruptions of the Christian religion, as well as all heathen idolatry and the spirit of persecution, shall be totally and for ever exterminated!' Why should the threat of Eternal torments to the incorrigibly wicked be termed a heart-withering doctrine?' If it be so to the sensual and ungodly, no matter! I believe no person having the faith in Christ' is so affected by it. And the awful darkness which dwells, and will for ever dwell (for us here below) on the subject, is both salutary, I believe, to the well disposed, and necessary to those whose future state it is likely to affect if they repent not. See, however, again, Matt. x. 28, and 2 Thess. i. 9, on the subject; and compare with verse 9, here.-Ed.

ART. I.-A Chronological Summary of events and circumstances connected with the origin and progress of the doctrine and practices of the Quakers.

A. D.

1823.

(Continued from page 206.)

The Meeting for Sufferings, on behalf of the Yearly Meeting, presents to the House of Commons (through William Wilberforce, Esq.) a Petition on the subject of the gradual termination of Negro Slavery within the British dominions.

MEETING FOR SUFFERINGS, 1 mo. 3, 1823. "The Minute of the last Yearly Meeting, on the subject of Slavery in the Colonies belonging to this kingdom, hath again obtained the solid consideration of this meeting; and feeling cause to believe that it is its duty to testify to the legislature the concern with which the Society is impressed on this important subject, appoints the following Friends to prepare the draft of an Address to one or both Houses of Parliament, and to bring the same to another meeting: Josiah Forster, William Allen, Joseph Foster, Thomas Christy, Samuel Gurney, Luke Howard, Thomas Sturge, and Joseph Allen, to meet at the close of this meeting."

2d mo. 7th, 1823. "The Committee appointed at last meeting, brought in the draft of an Address to the House of Commons on the subject of Slavery, which was read and considered, and, with some alterations, agreed to: the fair copy is directed to be signed this day by the Friends present. The Address is as follows, viz. To the Commons of the United Kingdom of Great Britain and Ireland in Parliament assembled. The respectful petition of the undersigned, representing the Society of Friends, commonly called Quakers, in Great Britain and Ireland

'Sheweth :-That your petitioners have observed, with great satisfaction, the firmness and perseverance with which from year to year the Parliament

VOL. V.

of the United Kingdom has advocated the cause of the oppressed Africans. They have rejoiced in the belief, that the iniquity and cruelty of the Slavetrade continue to be felt and acknowledged by their own countrymen, whilst they have observed, with deep regret, the want of an effectual co-operation on the part of others of the powers of Europe.

"Your petitioners, however, consider, that whilst no legal provision is made for the gradual termination of slavery within the British dominions, the character of their country cannot be exonerated from the charge of injustice. At the last Yearly Meeting of the Religious Society, which they represent, there prevailed a deep feeling for those who are still held as slaves; accompanied by a firm conviction that this practice is in direct contradiction to the merciful spirit of the gospel, and to the precepts of its Divine Founder. And your petitioners are impressed with a belief, that the time is arrived, when it is their duty thus publicly to express the feelings of their brethren in religious profession, in pleading the cause of their fellow-subjects who are deprived of the invaluable blessing of freedom. They therefore respectfully entreat your early and close attention to the situation of hundreds of thousands of human beings now held in bondage in the British colonies. Regarding them as their brethren and sisters by creation, and as fellow-objects of redemption by Christ, they earnestly beseech that no longer delay may take place in considering the best means by which they may be gradually brought into the enjoyment of that liberty to which, as men, they are justly entitled, and raised from that degraded condition in which every man is placed who is reduced to the state of a slave. Your petitioners do not presume to suggest to Parliament the way in which this desirable object may be accomplished. They are aware that great wisdom and prudence will be requisite in so providing for the gradual extinction of Slavery, as that the slaves may ultimately come into possession of their liberty, in the way which shall render it the most beneficial to themselves, and afford the greatest security to the colonial proprietors, and to the State.

Entertaining, however, an unshaken belief, that the religion which the Author of our salvation has introduced would, if universally embraced and acted upon, ensure the present and eternal happiness of the human race, your petitioners are anxious that all your deliberations and decisions may be founded on the firm and immovable basis of Christian principle; they are deeply solicitous, that by publicly recognizing the precepts of righteousness and truth, as of paramount obligation, the British government may more and more commend the Christian religion in the sight of the nations of the earth and then they reverently believe that the blessing and protecting providence of the Most High will be continued to their beloved country.

Signed by us, members of a meeting for conducting the affairs of the said Society in the intervals of the Yearly Meeting, London, the 7th of 2nd Mo. 1823-John Eliot, John Lister, Luke Howard, William Forster, Joseph Allen, William Sewell, Peter Bedford, Anthony Sterry, John Kitching, John Hamilton, Joseph Foster, William Allen, John Messer, William Binns, Edward Harris, Ed. Carroll, John Hodgkin, John Bell, Thomas Christy, Thomas Norton, John Row, Josiah Foster, Joseph Neatby, John Coleby, John Capper, Richard Barrett, Joseph Shewell, Robert Forster, John Backhouse, Paul Bevan, Samuel Gurney, John Batger, Simon Bailey, John Pim, George Stacey, Hagger Lowe, William Manley, Michael Phillips, John Harris.""

A. D. 1823.

Friends of the Quarterly Meeting of London and Middlesex remove their school from Islington Road to Croydon, in Surrey; and enlarge the number of the children educated therein.