discover a part of the plan of his providence,

He may any

collect purer other source. But no literal reading of the Scriptures can give him that spiritual knowledge of divine things which leads to eternal life. The Scriptures, if literally read, will give him a literal or corresponding knowledge; but it is only the Spiritual Monitor within who can apply them to his feelings; who can tell him, "Thou art the man. This is thy state. This is that which thou oughtest or oughtest not to have done;" so that he sees spiritually (the Spirit of God bearing witness with his own spirit) that his own situation has been described. Indeed, if the Scriptures were sufficient of themselves for this latter purpose, the Quakers say that the knowledge of spiritual things would consist in the knowledge of words. They who were to get the most of the Divine writings by heart would know spiritually the most of divine truths. The man of the best understanding, or of the most cultivated mind, would be the best proficient in vital religion. But this is contrary to fact, For men of deep learning know frequently less of spiritual Christianity than those of

moral truths than from

the poor, who are scarcely able to read the Scriptures. They contend also, that if the Scriptures were the most vitally understood by those of the most learning, then the dispensations of God would be partial, inasmuch as he would have excluded the poor from the highest enjoyment of which the nature of man is susceptible, and from the means of their eternal salvation.

These tenets, which are thus adopted by the Quakers, are considered by many of the moderns as objectionable, inasmuch as they make reason, at least in theology, a useless gift. The Quakers, however, contend that they consider reason as one of the inestimable gifts of God. They value it highly in its proper province. They do not exclude it from religion. Men, by means of it, may correct literal errors in the Scriptures; may restore texts; anay refute doctrines inconsistent with the attributes of the Almighty. The Apology of Robert Barclay, which is a chain of reasoning of this kind from the beginning to the end, is a proof that they do not undervalue the powers of the mind. But they dare not ascribe to human reason that power which they be

lieve to be exclusively vested in the Spirit of God.

1

They say, moreover, that these tenets are neither new, nor peculiar to themselves as a Society. They were the doctrines of the primitive Fathers. They were the doctrines also of the Protestant Reformers. And though many at the present day consider that Scripture interpreted by reason is the religion. of Protestants, yet it was the general belief of these reformers, that the teaching of the Holy Spirit was necessary to the spiritual understanding of the Scriptures, as well as to the spiritual establishment of their divine origin.

Luther observes, "It is not human reason or wisdom, nor the law of God, but the work of divine Grace freely bestowed upon me, that teacheth me and showeth me the Gospel. And this gift of God I receive by Faith alone.

"The Scriptures are not to be understood. but by the same Spirit by which they were written.

"No man sees one jot or tittle in the Scriptures, unless he has the Spirit of God. "Profane men," says Calvin, " desire to

have it proved to them by reason, that Moses and the prophets spake from God. And to such I answer, that the testimony of the Spirit exceeds all reason. For as God alone is a sufficient witness of himself in his Word, so will his Word not find credit in the hearts of men, until it is sealed by the inward testimony of his Spirit. It is therefore necessary that the same Spirit which spake by the mouth of the prophets enter into our hearts, to persuade us that they faithfully declared what was commanded them by God.

Again: Unless we have this assurance, which is better and more valid than any judgment of man, it will be in vain to go about to establish the authority of Scripture, either by arguments or the consent of the church: for, except this foundation be laid, namely, that the certainty of its divine authority depends entirely upon the testimony of the Spirit, it remains in perpetual suspense.

"Again: The Spirit of God, from whom the doctrine of the Gospel proceeds, is the only true interpreter to open it to us.' "Divines," says the learned Owen, "at the

first reformation, did generally resolve our faith of the divine authority of the Scriptures into the testimony of the Holy Spirit;" in which belief he joins himself, by stating, that "it is the work of the Holy Spirit to enable us to believe the Scripture to be the work of God,"

In another place he says, "Our divines have long since laid it down, that the only public, authentic, and infallible interpreter of the holy Scriptures is the Author of them, from whose inspiration they receive all their truth, clearness, and authority. This author is the Holy Spirit."

Archbishop Sandys, in one of his Sermons preached before Queen Elizabeth, has the following observations;

"The outward reading of the Word, without the inward working of the Spirit, is nothing. The precise Pharisees, and the learned Scribes, read the Scriptures over and over again. They not only read them in books, but wore them on their garments. They were not only taught, but were able themselves to teach others. But because this heavenly Teacher had not instructed them, their understanding was darkened, and their

knowledge