wrote from his prison at Aberdeen, the letter to Paets. Some years afterwards he met with Paets again, in London,* who, after some further conversation, confessed that he had • been mistaken in his notion of the Quakers; for he found they could make a reasonable

plea for the foundation of their religion.' Shortly after, our author translated and published his letter in English, giving it this title; The possibility and necessity of the inward and immediate revelation of the Spirit of God, towards the foundation and ground of true faith, proved: in a letter writ in Latin to a person of quality in Holland; and now also

put into English, by R. B.'

wholly argumentative; and it

This letter is

has been con

sidered by those who have read it with attention, as one of the author's most accurate pieces. It has much of a metaphysical cast,

Paets was then a Commissioner for the Dutch East India Company. When Barclay saw him before, he had just returned from an einbassy to Spain, from the States General.

and is rather calculated for the learned and the nice discerner, than for the ignorant and simple; and was probably, on that account, the more acceptable to the person to whom it was addressed, and the more impressive.

The works of ROBERT BARCLAY were collected after his decease, and published in 1692, in a folio volume, entitled Truth Triumphant, through the Spiritual warfare, Christian labours, and writings, of that able and faithful servant of Jesus Christ, ROBERT BARCLAY.' It is still occasionally to be

met with. An edition in three volumes octavo, came out in 1718; but this is now very scarce. Should, however, the first and third volume be procured, an Apology completes the set. The English Apology itself has been printed eight times in London. Accordingly the London edition of 1780 is called the eighth. But there has been also a Dublin edition, and one

* Unless the first edition may be excepted, on account of the place where it was printed not being mentioned.

The

in large quarto by Baskerville at Birmingham. There is a Dutch translation, of which there are two editions; one in Danish; one in German, of which there are three editions; one in Spanish, and two in French. French one of 1702 is said to be so ill done as to mislead. That of 1797 may be depended on; but in any difficult case the Latin is the best means of deciding.* Of the Latin, a second edition was published in octavo, 1729, said to be priore emendatior.”

Of the Catechism there is one Latin edition still extant. The last English edition in 1787, is the 12th. Of the Anarchy of the Ranters,

* In the First Edition pa. 161, the 4th pa. 243, the 6th pa. 243, there is a remarkable error under Prop. 8. Perfection, § 2. 4thly, viz. Who have not attained to everlasting life, instead of, Who have attained, &c.---Latin, Qui adepti sunt. The same error is in Truth Triumphant, folio, pa. 388, in the German, of 1740, and in the French Edition of 1702, p. 276. The passage is right in the 5th, 7th, and 8th, Lond. and in Baskerville's, also in the German of 1684 and 1776, the Dutch of 1757, the French of 1797, and in the Spanish. An opportunity of examining the 2d and 3d, or the 8vo Edition of Truth Triumphant, has not occurred.

and Universal Love, it has been already mentioned that there are editions extant.

.

That it would be gratifying to the writer of ⚫ the foregoing account of the works of ROBERT BARCLAY, to know it had been the means of increasing the number of their readers, is of small importance; but if, by reading them, or a part of them, any persons should be induced to adopt and put in practice the truths which Barclay recommends, the result to themselves may be both important and happy.

The mind, especially when not much accustomed to dwell on religious considerations, is not always disposed to advert to serious subjects. Sometimes, however, and particularly in youth, there are seasons when anxiety respecting the concerns of a future life will prevail; and disturb the joy, which the pursuit, and the acquirement, of the pleasant things of time are wont to afford.

Happy is it, that these interruptions are experienced for they bring into view greater and more permanent pleasures. On such occasions, religion comes for the purpose of bringing balm to the foul, and of alleviating its burthens; not to increase its oppressions.

The restraints of a religious life are indeed sometimes irksome; though principally, at the entrance, and less so as we proceed; but in proportion as the mind is willing to suffer a sense of its weaknesses and wants to remain upon it, without seeking relief from dissipation, (taking that word in its least offensive meaning,) it will the less feel those restraints to be irksome, because it will know them to be the harbingers of more perfect freedom.

In this state of mind a review of the experience of those who have more largely tasted both of the bitterness and the sweetness of a religious life, who have borne the cross, and felt the consolation, of Christianity, will, at times, be a delightful recreation. Among the