Master is not there-I will not go in:' so they turned away. Being about to part, he queried with John, If the small-pox was in any town on his way? John replied Why? Peter, what hast thou to do with that?'-he answered, I am satisfied I shall die of that distemper; and my Master told me to make speed in this visit, for I had but a short time to do it in;' repeating his promise of giving him hind's feet. John felt himself much affected: and, considering his mean appearance, asked, how he was prepared for money? telling him his journey was long, it being expensive travelling in Scotland, Friends being so thin. Peter answered, 'I have enough: my Master told me I should not want; and now a bit of bread, and some water from a brook, refreshes me as much as a set meal at a table.' But John insisted to see how much money he had: it was but two half-crowns. He felt an immediate impulse to tender him some money; and, putting his hand into his pocket, took out a number of small pieces, which Peter modestly refused, saying, He doubted not of his Master's provision. John forced him to take it; telling him, It was as free to him as his own; for so the Lord had put it into his heart. Thus they parted. In about two weeks after, the man's wife, before mentioned, died, as Peter had foretold. At that time, the same man had three ships at sea; his son was master of one, his second son was on board another; and, in their voyages, they were all wrecked or foundered, and their cargoes chiefly lost; his two sons and several of the hands being drowned. So that, from considerable affluence, he was soon after reduced so low, as to be maintained by Friends, though he had been in good circumstances, if not very rich, before those unexpected losses, at sea and land, in houses and children, had befallen him.-The woman, at whose house Peter was so uneasy at Scarborough, had put her husband to bed in a state of intoxication; which John Richardson had not known him guilty of before.

"John Richardson further related, that after some time, he heard, that Peter Gardner had died in Cumberland, on his return from Scotland; and being attached to him in near affection, went to inquire how he ended. John Bowstead, a Friend near Carlisle, gave account, that Peter had been through Scotland, and came to Carlisle; the small-pox being there, he took the infection very suddenly, and lay ill with it. So John Bowstead went just as the pock was coming out upon him, and took him to his own house; they did not come out kindly, but swelled him very much, so that he was blind, and died about the seventh day. He was quite sensible to the last; and in a remarkable manner, was given to know

the inward states of those that came to see him. And further, the money, which John Richardson had handed to him, actually lasted out, so as to defray the expenses of his interment and other charges incurred there.

NOTE DD.-Page 477.

The sentiment thus quaintly conveyed in the two last lines of this stanza, has always been prominently held forth to view by the Society of Friends; but has been not unfrequently in a strange degree misunderstood, as well as attempted to be perverted to our prejudice. The following quotation from a small volume, highly approved by orthodox members of the "Established Church of England," may serve to illustrate its truth and import.-" Though holy and religious persons do much eye the law of God, and have a great regard unto it, yet it is not so much the sanction of the law, as its reasonableness, and purity, and goodness, which do prevail with them; they account it excellent and desirable in itself, and that in keeping of it there is great reward; and that divine love wherewith they are actuated, makes them become a law unto themselves.

Quis legem det amantibus?
Major est amor lex ipse sibi.

Who shall prescribe a law to those that love?

Love's a more powerful law, which doth them move.

"In a word, what our blessed Saviour said of himself, John, iv. 34, is in some measure applicable to his followers, that it is their meat and drink to do their Father's will: and as the natural appetite is carried out toward food, though we should not reflect on the necessity of it for the preservation of our lives; so are they carried with a natural and unforced propension towards that which is good and commendable."-The Life of God in the Soul of Man, 9th edit. p. 7.-This volume contains much that is of sterling, spiritual worth. It has been already quoted in the course of these Notes, and as there stated, was penned by Henry Scougal, styled, professor of divinity at Aberdeen, son of Patrick Scougal, Bishop of that place, whose name has been repeatedly mentioned in these Memoirs. Bishop Burnet, the historian, first published it in 1691; and, in his preface, affirms, that "the author has written out nothing here, but what he himself did well feel and know." No wonder, then, that Pinkerton, in his "Iconographia Scotica," should describe it as enthusiasm."

a work of eminent piety, without

NOTE EE.-Page 478.

At page 441 of these Memoirs, mention has been made of a connexion in marriage between Jean Barclay, sister to "the Apologist," and "Sir Ewen Cameron of Lochiel." The family of Lockell, here spoken of, as being visited by the son of " the Apologist," in company with his three fellow-travellers, was the same. And it further appears, by a minute of the Aberdeen Monthly Meeting, that "Una Cameron, daughter to Ewen Cameron of Lochell," laid before them her intention of marriage with "Robert Barclay, grandson of the Apologist."

NOTE FF-Page 483.

When the first edition of this work had nearly gone through the press, the Author happened, in a very unlooked for manner, to meet with a MS. collection of small pieces penned by this Friend, and all of them dated during the season of his imprisonment at Aberdeen. It embraces nearly 400 very closely filled quarto pages; and consists chiefly of addresses to the public at large, to the professors of religion in that city, or to his friends in Christ. Much excellent doctrinal matter, as well as practical exhortation in the love of the gospel, is to be found in the volume; but what seemed particularly striking in regard to it, was the circumstance, that 130 of these pages should bear the date of the Iron-house, a cell, it will be recollected, in which Patrick Livingston was confined for seven weeks, where scarce any light was admitted, and under circumstances almost intolerable to human nature. See page 420.

NOTE GG.-Page 528.

The following admission has recently appeared from the pen of the biographer of Baxter; and forms no unimportant attestation in favour of that special service to which the Society of Friends were eminently called." Considering," says Orme, "the abuses of divine ordinances, which had so long and so extensively prevailed, it is not surprising, that such a system as Quakerism should have arisen; and," continues he, "it may perhaps have answered a useful purpose, in calling the attention of men professing Christianity, to the great design of all its ordinances, and to which they ought ever to be regarded as subservient--the promotion of spirituality of mind, and the enjoyment of communion with God." vol. ii. p. 349. It is remarkable, too, that Baxter himself, whose controversy lay for many years against the doctrine of the Spirit, as it was so prominently held forth by our

honourable predecessors, should, latterly in life, have been brought thus far to acknowledge:-" I am now," he says, "much more apprehensive than heretofore of the necessity of well grounding men in their religion, especially of the witness of the indwelling Spirit, for I more sensibly perceive, that the Spirit is THE GREAT WITNESS of Christ and Christianity to the world. And though the folly of fanatics tempted me long to overlook the strength of this testimony of the Spirit, while they placed it in a certain internal assertion, or enthusiastic inspiration; yet now I see that the Holy Ghost, in another manner, is the witness of Christ, and his agent in the world."-Life and Times, by Orme, vol. ii. p. 459.

In connexion with the subject of the present Note, the Author cannot better do justice to his own sentiments upon the important ground which the early Friends took, than by quoting a few lines from a valuable pamphlet, which has appeared while these sheets were passing the press. "The professors of Christianity in the time of George Fox, had generally forsaken the spirituality of religion, but were not in the least wanting as to a belief in the outward coming, the divinity, and sacrifice of Christ. Hence there was not that necessity of insisting upon faith in this last mentioned part of the covenant, respecting which there was no defect of faith, as upon that part in which there was a deficiency.I believe, that the more [of] true, spiritual Christianity a man has, the better he will be qualified, rightly to see and to estimate the doctrines of truth, as contained in the Holy Scriptures, relative to the outward coming and offices of Jesus Christ. And, for this very reason, I believe, and am abundantly convinced, that our predecessors had much more of the true faith, and had much clearer views of the meaning and standing of the Scriptures, as well as of the true divinity of our Lord and Saviour, and the purposes of his sufferings, than other professors of that day, who were making a high profession of their faith in them, but many of whom were wanting in spiritual and vital religion." Letters to a Friend, &c. by John Wilbur, p. 26.

NOTE HH.-Page 528.

However clear such doctrines may appear to many readers, the Author cannot entirely quit the subject, without still further confirming it, as the doctrine of the Society of Friends, and even of "the Established Church of England," by adducing the following quotation from the writings of a learned man, who had once been a rector among the latter religious class, but ultimately became a valued minister among the former.

"We say, then, according to the Scriptures, That Christ died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them and rose again, 2 Cor. v. 15.— that without faith it is impossible to please God, Heb. xi. 6.-that without repentance the sinner shall perish, see Luke, xiii. 3, 5.— and without holiness no man shall see the Lord, Heb. xii. 14. And, (in the words of Archbishop Tillotson in his Sermon 4th, Concerning the Incarnation of our blessed Saviour, on John, i. 14.) we add, that, 'The salvation which the Son of God hath purchased for us, and which he offers to us by the gospel, is not to be accomplished and brought about any other way, than by forsaking our sins and reforming our lives. The grace of God, which hath appeared to all men, and brings salvation, will not make us partakers of it in any other way, or by any other means, than by teaching us to deny ungodliness and worldly lusts, and to live soberly, and righteously, and godly, in this present world. God sent his Son to bless us, by turning us away every one from his iniquities; and unless this change be effectually wrought in us, we are utterly incapable of all the blessings of the gospel of Christ. All that he hath done for us, without us, will avail us nothing, unless we be inwardly transformed, and renewed in the spirit of our minds, unless we become new creatures, unless we make it the continual and sincere endeavour of our lives to keep the commandments of God.'— "The obedience and sufferings of our blessed Saviour,' continues the Archbishop, ' are indeed accounted to us for righteousness, and will most certainly redound to our unspeakable benefit upon the performance of the condition which the gospel doth require on our part, namely, that every man that names the name of Christ, depart from iniquity. And the grace of God's Holy Spirit, is ready to enable us to perform this condition, if we earnestly ask it, and do sincerely co-operate with it; provided we do what we can on our part, God will not be wanting on his. But if we receive the grace of God in vain, and take no care to perform the condition, and neglect to implore the grace and assistance of God's Holy Spirit to that purpose, we have none to blame but ourselves; because it is then our own fault, if we fall short of that happiness which Christ hath purchased and promised to us, upon such easy and reasonable conditions as the gospel proposeth.'" The Life and Posthumous Works of Richard Claridge. 1726. p. 453.

THE END.