CHAP. II.
Except a man has a portion of the same spirit, which Jesus and the prophets and the apostles had, he can have no knowledge of God or spiritual things—Doctrine of St. Paul on this subject—This confirms the history of the human and divine spirit in man—These spirits distinct in their kind—This distinction farther elucidated by a comparison between the faculties of men and brutes—Sentiments of Augustin—Luther—Calvin—Smith—Taylor—Cudworth.
The Quakers believe, that there can be no spiritual knowledge of God, but through the medium of his holy spirit; or, in other words, that if men have not a portion of the same spirit which the holy men of old, and which the Evangelists and Apostles, and which Jesus himself had, they can have no true or vital religion.
In favour of this proposition, they usually quote those remarkable words of the Apostle Paul;[11] "for what man knoweth the things of a man, save the spirit of a man which is in him? Even so the things of God knoweth no man, but the spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God, that we might know the things that are freely given to us of God." And again—"but the natural man receiveth not the things of the spirit of God, for they are foolishness to him; neither can he know them, because they are spiritually discerned."
[Footnote 11: 1 Cor. 2.11, &c.]
By these expressions the Quakers conceive that the history of man, as explained in the last chapter, is confirmed; or that the Almighty not only gave to man reason, which was to assist him in his temporal, but also superadded a portion of his own spirit, which was to assist him in his spiritual concerns. They conceive it also to be still farther confirmed by other expressions of the same Apostle. In his first letter to the Corinthians, he says,[12] "Know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God;" and in his letter to Timothy he desires him[13] "to hold fast that good thing which was committed to him by means of the holy Ghost, which dwelled in him" Now these expressions can only be accurate on a supposition of the truth of the history of man, as explained in the former chapter. If this history be true, then they are considered as words of course: for if there be a communication between the supreme Being and his creature man, or if the Almighty has afforded to man an emanation of his own spirit, which is to act for a time in his mortal body, and then to return to him that gave it, we may say, with great consistency, that the divinity resides in him, or that his body is the temple of the holy spirit.
[Footnote 12: 1 Cor. 6. 19.]
[Footnote 13: 2 Tim. 1. 14.]
The Quakers conceive again from these expressions of the Apostle, that these two principles in man are different from each other; they are mentioned under the distinct names of the spirit of man, and of the spirit of God. The former they suppose to relate to the understanding: the latter conjointly to the understanding and to the heart. The former can be brought into use at all times, if the body of a man be in health. The latter is not at his own disposal. Man must wait for its inspirations. Like the wind, it bloweth when it listeth. Man also, when he feels this divine influence, feels that it is distinct from his reason. When it is gone, he feels the loss of it, though all his rational faculties be alive. "Those, says Alexander Arscott, who have this experience, certainly know that as at times, in their silent retirements and humble waitings upon God, they receive an understanding of his will, relating to their present duty, in such a clear light as leaves no doubt or hesitation, so at other times, when this is withdrawn from them, they are at a loss again, and see themselves, as they really are, ignorant and destitute."
The Quakers again understand by these expressions of the Apostle, which is the point insisted upon in this chapter, that human reason, or the spirit of man which is within him, and the divine principle of life and light which is the spirit of God residing in his body or temple, are so different in their powers, that the former cannot enter into the province of the latter. As water cannot penetrate the same bodies, which fire can, so neither can reason the same subjects as the spiritual faculty.
The Quakers, however, do not deny, that human reason is powerful within its own province. It may discover in the beautiful structure of the Universe, and in the harmony and fitness of all its parts, the hand of a great contriver. It may conclude upon attributes, as belonging to the same. It may see the fitness of virtue, and deduce from thence a speculative morality. They only say that it, is incompetent to spiritual discernment. But though they believe the two spirits to be thus distinct in their powers, they believe them, I apprehend, to be so far connected in religion that the spirit of God can only act upon a reasonable being. Thus light and the power of sight are distinct things. Yet the power of sight is nothing without light, nor can light operate upon any other organ than the eye to produce vision.
This proposition may be farther elucidated by making a comparison between the powers of men, and those of the brute-creation. An animal is compounded of body and instinct. If we were to endeavour to cultivate this instinct, we might make the animal tame and obedient. We might impress his sensitive powers, so that he might stop or go forward at our voice. We might bring him in some instances, to an imitation of outward gestures and sounds. Bat all the years of his life, and centuries of life in his progeny would pass away, and we should never be able so to improve his instinct into intellect, as to make him comprehend the affairs of a man. He would never understand the meaning of his goings in, or of his goings out, or of his pursuits in life, or of his progress in science. So neither could any education so improve the reason of man into the divine principle of light within him, as that he should understand spiritual things; for the things of God are only discernible by the spirit of God.
This doctrine, that there is no understanding of divine things except through the medium of the divine principle, which dwells in the temple of man, was no particular notion of George Fox, or of the succeeding Quakers, though undoubtedly they have founded more upon it than other Christians. Those, who had the earliest access to the writings of the evangelists and apostles, believed the proposition. All the ancient fathers of the church considered it as the corner stone of the Christian fabric. The most celebrated of the reformers held it in the same light. The divines, who followed these, adopted it as their creed also; and by these it has been handed down to other Christian communities, and is retained as an essential doctrine by the church of England, at the present day.
The Quakers adduce many authorities in behalf of this proposition, but the following may suffice.
"It is the inward master, says St. Augustine, that teacheth. Where this inspiration is wanting, it is in vain that words from without are beaten in."
Luther says, "no man can rightly know God, unless he immediately receives it from his holy spirit, except he finds it by experience in himself; and in this experience the holy spirit teacheth as in his proper school, out of which school nothing is taught but mere talk."
Calvin, on Luke 10. 21. says, "Here the natural wisdom of man is so puzzled, and is at such a loss, that the first step of profiting in the school of Christ is to give it up or renounce it. For by this natural wisdom, as by a veil before our eyes, we are hindered from attaining the mysteries of God, which are not revealed but unto babes and little ones. For neither do flesh and blood reveal, nor doth the natural man perceive, the things that are of the spirit. But the doctrine of God is rather foolishness to him, because it can only be spiritually judged. The assistance therefore of the holy spirit is in this case necessary, or rather, his power alone is efficacious."
Dr. Smith observes, in his select discourses, "besides the outward Revelation of God's will to men, there is also an inward impression of it in their minds and spirits, which is in a more especial manner attributed to God. We cannot see divine things but in a divine light. God only, who is the true light, and in whom there is no darkness at all, can so shine out of himself upon our glossy understandings, as to beget in them a picture of himself, his own will and pleasure, and turn the soul (as the phrase is in Job) like wax or clay to the seal of his own light and love. He that made our souls in his own image and likeness, can easily find a way into them. The word that God speaks, having found a way into the soul, imprints itself there, as with the point of a diamond, and becomes (to borrow Plato's expression) 'a word written in the Soul of the learner.' Men may teach the grammar and rhetoric; but God teaches the divinity. Thus it is God alone that acquaints the soul with the truths of revelation."
The learned Jeremy Taylor, bishop of Down and Connor, speaks in a similar manner in his sermon de Viâ Intelligentiae. "Now in this inquiry, says he, I must take one thing for granted, which is, that every good man is taught of God. And indeed, unless he teach us, we shall make but ill scholars ourselves, and worse guides to others. No man can know God, says Irenaeus, except he be taught of God. If God teaches us, then all is well; but if we do not learn wisdom at his feet, from whence should we have it? It can come from no other spring."
Again—"those who perfect holiness in the fear of God, have a degree of divine knowledge more than we can discourse of, and more certain than the demonstration of Geometry; brighter than the sun, and indeficient as the light of heaven—A good man is united to God—As flame touches flame, and combines into splendour and into glory, so is the spirit of a man united to Christ by the spirit of God. Our light, on the other hand, is like a candle; every word of doctrine blows it out, or spends the wax, and makes the light tremulous. But the lights of heaven are fixed and bright and shine for ever."
Cudworth, in his intellectual system, is wholly of the same opinion: "All the books and writings which we converse with, they can but represent spiritual objects to our understanding, which yet we can never see in their own true figure, colour, and proportion, until we have a divine light within to irradiate and shine upon them. Though there be never such excellent truths concerning Christ and his Gospel, set down in words and letters, yet they will be but unknown characters to us, until we have a living spirit within us, that can decypher them, until the same spirit, by secret whispers in our hearts, do comment upon them, which did at first indite them. There be many that understand the Greek and Hebrew of the scripture, the original languages in which the text was written, that never understood the language of the spirit."
CHAP. III.
Neither can a man, except he has a portion of the same spirit which Jesus and the Apostles and the Prophets had, know spiritualty that the scriptures are of divine authority, or spiritually understand them—Explanation of these tenets—Objection, that these tenets set aside human reason—Reply of the Quakers—Observations of Luther—Calvin—Owen—Archbishop Usher—Archbishop Sandys—Milton —Bishop Taylor.
As a man cannot know spiritual things but through the medium of the spirit of God; or except he has a portion of the same spirit, which Jesus and the Prophets and the Apostles had, so neither can he, except he has a portion of the same spirit, either spiritually know that the writings or sayings of these holy persons are of divine authority, or read or understand them, to the promotion of his spiritual interests.
These two tenets are but deductions from that in the former chapter, and may be thus explained.
A man, the Quakers say, may examine the holy scriptures, and may deduce their divine origin from the prophecies they contain, of which many have been since accomplished; from the superiority of their doctrines beyond those in any other book which is the work of man; from the miraculous preservation of them for so many ages; from the harmony of all their parts, and from many other circumstances which might be mentioned. But this, after all, will be but an historical, literal, or outward proof of their origin, resulting from his reason or his judgment. It will be no spiritual proof, having a spiritual influence on his heart; for this proof of the divine origin of the scriptures can only be had from the spirit of God. Thus, when the Apostle Paul preached to several women by the river side near Philippi, it is said of Lydia only,[14] "the Lord opened her heart, that she attended to the things that were spoken by Paul." The other women undoubtedly heard the gospel of Paul with their outward ears, but it does not appear that their hearts were in such a spiritual state, that they felt its divine authority; for it is not said of them, as of Lydia, that their hearts were opened to understand spiritually that this gospel was of God. Again,[15] when Jesus Christ preached to the Jews in the temple, many believed on him, but others believed not, but were so enraged that they took up stones to cast at him. It appears that they all heard his doctrine with their outward ears, in which he particularly stated that he was from above; but they did not receive the truth of his origin in their hearts, because they were not in a state to receive that faith which cometh from the spirit of God. In the same manner persons hear sermon after sermon at the present day, but find no spiritual benefit in their hearts.
[Footnote 14: Acts 16.13]
[Footnote 15: John 8.30.45.59.]
Again—a man, by comparing passages of scripture with other passages, and by considering the use and acceptation of words in these, may arrive at a knowledge of their literal meaning. He may obtain also, by perusing the scriptures, a knowledge of some of the attributes of God. He may discover a part of the plan of his providence. He may collect purer moral truths than from any 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 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 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 enjoyments 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, may 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 begining 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 believe to be exclusively vested in the spirit of God.
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 spoke 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 the 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 argument or the consent of the church; for except the 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 word 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 was but vanity. They were ignorant altogether in that saving truth, which the prophet David was so desirous to learn. The mysteries of salvation were so hard to be conceived by the very apostles of Christ Jesus, that he was forced many times to rebuke them for their dulness, which unless he had removed by opening the eyes of their minds, they could never have attained to the knowledge of salvation in Christ Jesus. The ears of that woman Lydia would have been as close shut against the preaching of Paul, as any others, if the finger of God had not touched and opened her heart. As many as learn, they are taught of God."
Archbishop Usher, in his sum and substance of the Christian Religion, observes, "that it is required that we have the spirit of God, as well to open our eyes to see the light, as to seal up fully in our hearts that truth, which we can see with our eyes: for the same Holy Spirit that inspired the scripture, inclineth the hearts of God's children to believe what is revealed in them, and inwardly assureth them, above all reasons and arguments, that these are the scriptures of God." And farther on in the same work, he says, "the spirit of God alone is the certain interpreter of his word written by his Spirit; for no man knoweth the things pertaining to God, but the Spirit of God."
Our great Milton also gives us a similar opinion in the following words, which are taken from his Paradise Lost:
——"but in their room——
Wolves shall succeed for teachers, grievous wolves,
Who all the sacred mysteries of Heaven
To their own vile advantages shall turn
Of lucre and ambition, and the truth
With superstition's and tradition's taint,
Left only in those written records pure,
Though not but by the spirit understood."
Of the same mind was the learned bishop Taylor, as we collect from his sermon de Viâ Intelligentiae. "For although the scriptures, says he, are written by the spirit of God, yet they are written within and without. And besides the light that shines upon the face of them, unless there be a light shining within our hearts, unfolding the leaves, and interpreting the mysterious sense of the spirit, convincing our consciences, and preaching to our hearts; to look for Christ in the leaves of the gospel, is to look for the living among the dead. There is a life in them; but that life is, according to St. Paul's expression, 'hid with Christ in God;' and unless the spirit of God first draw it, we shall never draw it forth."
"Human learning brings excellent ministeries towards this. It is admirably useful for the reproof of heresies, for the detection of fallacies, for the letter of the scripture, for collateral testimonies, for exterior advantages; but there is something beyond this that human learning, without the addition of divine, can never reach. Moses was learned in all the learning of the Egyptians; and the holy men of God contemplated the glories of God in the admirable order, motion, and influences of the heaven; but, besides all this, they were taught something far beyond these prettinesses. Pythagoras read Moses' books, and so did Plato, and yet they became not proselytes of the religion, though they were the learned scholars of such a master."
CHAP. IV.
The spirit of God which has been thus given to man in different degrees, was given him as a spiritual teacher, or guide, in his spiritual concerns—It performs this office, the Quakers say, by internal monitions—Sentiments of Taylor—and of Monro—and, if encouraged, it teaches even by the external objects of the creation—William Wordsworth.
The Quakers believe that the spirit of God, which has been thus given to man in different degrees or measures, and without which it is impossible to know spiritual things, or even to understand the divine writings spiritually, or to be assured of their divine origin, was given to him, among other purposes, as a teacher of good and evil, or to serve him as a guide in his spiritual concerns. By this the Quakers mean, that if any man will give himself up to the directions of the spiritual principle that resides within him, he will attain a knowledge sufficient to enable him to discover the path of his duty both to God and his fellow-man.
That the spirit of God was given to man as a spiritual instructor, the Quakers conceive to be plain, from a number of passages, which are to be found in the sacred writings.
They say, in the first place, that it was the language of the holy men of old. [16] "I said, says Elihu, days should speak, and multitude of years should teach wisdom. But there is a spirit (or the spirit itself is) in man, and the inspiration of the Almighty giveth him understanding." The Levites are found also making an acknowledgment to God; [17] "That he gave also their forefathers his good spirit to instruct them." The Psalms of David are also full of the same language, such as of [18] "Shew me thy ways, O Lord; lead me in the truth." [19] "I know, says Jeremiah, that the way of man is not in himself. It is not in man that walketh to direct his steps." The martyr Stephen acknowledges the teachings of the spirit, both in his own time and in that of his ancestors. [20] "Ye stiff-necked, and uncircumcised in heart and ears, ye do always resist the holy spirit. As your fathers did, so do ye." The Quakers also conceive it to be a doctrine of the gospel. Jesus himself said, [21] "No man can come to me except the Father, which sent me, draw him—It is written in the prophets, they shall all be taught of God." [22]St. John says, "That was the true light, (namely, the word or spirit) which lighteth every man that cometh into the world." St. Paul, in his first letter to the Corinthians, asserts, [23]that "the manifestation of the spirit is given to every man to profit withal." And, in his letter to Titus, he asserts the same thing, though in different words: [24] "For the grace of God, says he, which bringeth salvation, hath appeared unto all men."
[Footnote 16: Job 32. 7.]
[Footnote 17: Nehemiah 9. 20.]
[Footnote 18: Psalm 25. 4.]
[Footnote 19: Jeremiah 10. 23.]
[Footnote 20: Acts 7. 51.]
[Footnote 21: John 6.44.45]
[Footnote 22: John 1. 9.]
[Footnote 23: i Cor. 12. 7.]
[Footnote 24: Titus 2. 11.]
The spirit of God, which has been thus given to man as a spiritual guide, is considered by the Quakers as teaching him in various ways. It inspires him with good thoughts. It prompts him to good offices. It checks him in his way to evil. It reproves him while in the act of committing it.
The learned Jeremy Taylor was of the same opinion. "The spirit of grace, says he, is the spirit of wisdom, and teaches us by secret inspirations, by proper arguments, by actual persuasions, by personal applications, by effects and energies."
This office of the spirit is beautifully described by Monro, a divine of the established church, in his just measures of the pious institutions of youth, "The holy spirit, says he, speaks inwardly and immediately to the soul. For God is a spirit. The soul is a spirit; and they converse with one another in spirit, not by words, but by spiritual notices; which, however, are more intelligible than the most eloquent strains in the world. God makes himself to be heard by the soul by inward motions, which it perceives and comprehends proportionably as it is voided and emptied of earthly ideas. And the more the faculties of the soul cease their own operations, so much the more sensible and intelligible are the motions of God to it. These immediate communications from God with the souls of men are denied and derided by a great many. But that the father of spirits should have no converse with our spirits, but by the intervention only of outward and foreign objects, may justly seem strange, especially when we are so often told in holy scripture, that we are the temples of the holy Ghost, and that God dwelleth in all good men."
But this spirit is considered by the Quakers not only as teaching by inward breathings, as it were, made immediately and directly upon the heart without the intervention of outward circumstances, but as making the material objects of the Universe, and many of the occurrences of life, if it be properly attended to, subservient to the instruction of man; and that it enlarges the sphere of his instruction in this manner, in proportion as it is received and encouraged. Thus the man, who is attentive to these divine notices, sees the animal, the vegetable, and the planetary world, with spiritual eyes. He cannot stir abroad, but he is taught in his own feelings, without any motion of his will, some lesson for his spiritual advantage; or he perceives so vitally some of the attributes of the divine being, that he is called upon to offer some spiritual incense to his maker. If the lamb frolics and gambols in his presence as he walks along, he may be made spiritually to see the beauty and happiness of innocence. If he finds the stately oak laid prostrate by the wind, he may be spiritually taught to discern the emptiness of human power; while the same spirit may teach him inwardly the advantage of humility, when he looks at the little hawthorn which has survived the storm. When he sees the change and the fall of the autumnal leaf, he may be spiritually admonished of his own change and dissolution, and of the necessity of a holy life. Thus the spirit of God may teach men by outward objects and occurrences in the world; but where this spirit is away, or rather where it is not attended to, no such lesson can be taught. Natural objects of themselves can excite only natural ideas: and the natural man, looking at them, can derive only natural pleasure, or draw natural conclusions from them. In looking at the Sun, he may be pleased with its warmth, and anticipate its advantages to the vegetable world. In plucking and examining a flower, he may be struck with its beauty, its mechanism, and its fragrant smell. In observing the butterfly, as it wings its way before him, he may smile at its short journeys from place to place, and admire the splendour upon its wings. But the beauty of Creation is dead to him, as far as it depends upon connecting it spiritually with the character of God. For no spiritual impression can arise from any natural objects, but through the intervention of the spirit of God.
William Wordsworth, in his instructive poems, has described this teaching by external objects in consequence of impressions from a higher power, as differing from any teaching by books or the human understanding, and as arising without any motion of the will of man, in so beautiful and simple a manner, that I cannot do otherwise than make an extract from them in this place. Lively as the poem is, to which I allude, I conceive it will not lower the dignity of the subject. It is called Expostulation and Reply, and is as follows:[25]
Why, William, on that old gray stone,
Thus for the length of half a day,
Why, William, sit you thus alone,
And dream your time away?
Where are your books? that light bequeath'd
To beings, else forlorn and blind,
Up! Up! and drink the spirit breath'd
From dead men to their kind.
You look round on your mother earth,
As if she for no purpose bore you,
As if you were her first-born birth,
And none had liv'd before you!
One morning thus by Esthwaite lake,
When life was sweet, I knew not why,
To me my good friend Matthew spake,
And that I made reply:
The eye it cannot choose but see.
We cannot bid the ear be still;
Our bodies feel where'er they be,
Against or with our will.
Nor less I deem that there are powers,
Which of themselves our minds impress,
That we can feed this mind of ours
In a wise passiveness.
Think you,'mid all this mighty sum
Of things for ever speaking,
That nothing of itself will come,
But we must still be seeking?
Then ask not wherefore, here, alone,
Conversing as I may,
I sit upon this old gray stone,
And dream my time away?
[Footnote 25: See Lyrical Ballads, Vol. 1. p. 1.]
CHAP. V
This spirit was not only given to man as a teacher, but as a primary and infallible guide—Hence the Scriptures are a subordinate or secondary guide—Quakers, however, do not undervalue them on this account—Their opinion concerning them.
The spirit of God, which we have seen to be thus given to men as a spiritual teacher, and to act in the ways described, the Quakers usually distinguish by the epithets of primary and infallible. But they have made another distinction with respect to the character of this spirit; for they have pronounced it to be the only infallible guide to men in their spiritual concerns. From this latter declaration the reader will naturally conclude, that the scriptures, which are the outward teachers of men, must be viewed by the Quakers in a secondary light. This conclusion has indeed been adopted as a proposition in the Quaker theology; or, in other words, it is a doctrine of the society, that the spirit of God is the primary and only infallible, and the scriptures but a subordinate or secondary guide.
This proposition the Quakers usually make out in the following manner:
It is, in the first place, admitted by all Christians, that the scriptures were given by inspiration, or that those who originally delivered or wrote the several parts of them, gave them forth by means of that spirit, which was given to them by God. Now in the same manner as streams, or rivulets of water, are subordinate to the fountains which produce them; so those streams or rivulets of light must be subordinate to the great light from whence they originally sprung. "We cannot, says Barclay, call the scriptures the principal fountain of all truth and knowledge, nor yet the first adequate rule of faith and manners; because the principal fountain of truth must be the truth itself, that is, whose certainty and authority depend not upon another."
The scriptures are subordinate or secondary, again, in other points of view. First, because, though they are placed before us, we can only know or understand them by the testimony of the spirit. Secondly, because there is no virtue or power in them of themselves, but in the spirit from whence they came.
They are, again, but a secondary guide; because "that, says Barclay, cannot be the only and principal guide, which doth not universally reach every individual that needeth it." But the scriptures do not teach deaf persons, nor children, nor idiots, nor an immense number of people, more than half the Globe, who never yet saw or heard of them. These, therefore, if they are to be saved like others, must have a different or a more universal rule to guide them, or be taught from another source.
They are only a secondary guide, again, for another reason. It is an acknowledged axiom among Christians, that the spirit of God is a perfect spirit, and that it can never err. But the scriptures are neither perfect of themselves as a collection, nor are they perfect in their verbal parts. Many of them have been lost. Concerning those which have survived, there have been great disputes. Certain parts of these, which one Christian council received in the early times of the church, were rejected as not canonical by another. Add to this, that none of the originals are extant. And of the copies, some have suffered by transcription, others by translation, and others by wilful mutilation, to support human notions of religion; so that there are various readings of the same passage, and various views of the same thing. "Now what, says Barclay, would become of Christians, if they had not received that spirit and those spiritual senses, by which they know how to discover the true from the false? It is the privilege of Christ's sheep, indeed, that they hear his voice, and refuse that of the stranger; which, privilege being taken away, we are left a prey to all manner of wolves." The scriptures, therefore, in consequence of the state in which they have come down to us, cannot, the Quakers say, be considered to be a guide as entirely perfect as the internal testimony of their great author, the spirit of God.
But though the Quakers have thought it right, in submitting their religious creed to the world on this subject, to be so guarded in the wording of it as to make the distinction described, they are far from undervaluing the scriptures on that account. They believe, on the other hand, whatever mutilations they may have suffered, that they contain sufficient to guide men in belief and practice; and that all internal emotions, which are contrary to the declaration of these, are wholly inadmissible. "Moreover, says Barclay, because the scriptures are commonly acknowledged by all to have been written by the dictates of the holy spirit, and that the errors, which may be supposed by the injury of time to have slipt in, are not such but there is a sufficient clear testimony left to all the essentials of the Christian faith, we do look upon them as the only fit outward judge of controversies among Christians, and that whatsoever doctrine is contrary to their testimony, may therefore justly be rejected as false."
The Quakers believe also, that as God gave a portion of his spirit to man to assist him inwardly, so he gave the holy scriptures to assist him outwardly in his spiritual concerns. Hence the latter, coming by inspiration, are the most precious of all books that ever were written, and the best outward guide. And hence the things contained in them, ought to be read, and, as far as possible, fulfilled.
They believe, with the apostle Paul, that the scriptures are highly useful, "so that, through patience and comfort of them, they may have hope; and also that they are profitable for reproof, for correction, and for instruction in righteousness:" that in the same manner as land, highly prepared and dressed by the husbandman, becomes fit for the reception and for the promotion of the growth of the seed that is to be placed in it, so the scriptures turn the attention of man towards God, and by means of the exhortations, reproofs, promises, and threatenings, contained in them, prepare the mind for the reception and growth of the seed of the Holy Spirit.
They believe, again, that the same scriptures show more of the particulars of God's will with respect to man, and of the scheme of the Gospel-dispensation, than any ordinary portion of his spirit, as usually given to man, would have enabled him to discover. They discover that [26] "the wages of sin is death, but the gift of God is eternal life through Jesus Christ:" [27] "That Jesus Christ was set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past through the forbearance of God;" [28]that "he tasted death for every man;" that he [29]was "delivered for our offences, and raised again for our justification;" [30]that "he is set down at the right hand of the throne of God;" [31] "and ever liveth to make intercession for us; and, that he is the substance of all the types and figures under the Levitical priesthood, [32] being the end of the law for righteousness to every one that believeth."
[Footnote 26: Rom. 6. 23.]
[Footnote 27: Rom. 3. 25.]
[Footnote 28: Heb. 2. 9.]
[Footnote 29: 4. 25.]
[Footnote 30: Heb. 12. 2.]
[Footnote 31: Heb. 7. 25.]
[Footnote 32: Rom. 10. 4.]
They believe, again, that, in consequence of these various revelations, as contained in the scriptures, they have inestimable advantages over the Heathen nations, or over those, where the gospel-sun has never yet shone; and that, as their advantages are greater, so more will be required of them, or their condemnation will be greater, if they fail to attend to those things which are clearly revealed.
They maintain, again, that their discipline is founded on the rules of the gospel; and that in consequence of giving an interpretation different from that of many others, to some of the expressions of Jesus Christ, by which they conceive they make his kingdom more pure and heavenly, they undergo persecution from the world—so that they confirm their attachment to the scriptures by the best of all credible testimonies, the seal of their own sufferings.
CHAP. VI.
This spirit of God, which has been thus given to men as an infallible guide in their spiritual concerns, has been given them universally—To the patriarchs and Israelites, from the creation to the time of Moses—To the Israelites or Jews, from Moses to Jesus Christ—To the Gentile world from all antiquity to modern times—To all those who have ever heard the gospel—And it continues its office to the latter even at the present day.
The Quakers are of opinion that the spirit of God, of which a portion has been given to men as a primary and infallible guide in their spiritual concerns, has been given them universally; or has been given to all of the human race, without any exceptions, for the same purpose.
This proposition of the Quakers I shall divide, in order that the reader may see it more clearly, into four cases. The first of these will comprehend the Patriarchs and the Israelites from the creation to the time of Moses. The second, the Israelites or Jews from the time of Moses to the coming of Jesus Christ. The third, the Gentiles or Heathens. And the fourth, all those who have heard of the gospel of Jesus Christ, from the time of his own ministry to the present day.
The first case includes a portion of time of above two thousand years. Now the Quakers believe, that during all this time men were generally enlightened as to their duty by the spirit of God; for there was no scripture or written law of God during all this period. "It was about two thousand four hundred years, says Thomas Beaven, an approved writer among the Quakers, after the creation of the world, before mankind had any external written law for the rule and conduct of their lives, so far as appears by either sacred or profane history; in all which time mankind, generally speaking, had only for their rule of faith and manners the external creation as a monitor to their outward senses, for evidence of the reality and certainty of the existence of the Supreme Being; and the internal impressions God by his divine spirit made upon the capacities and powers of their souls or inward man, and perhaps some of them oral traditions delivered from father to son."
To the same point Thomas Beaven quotes the ever memorable John Hales, who, in his golden remains, writes in the following manner: "The love and favour, which it pleased God to bear our fathers before the law', so far prevailed with him, as that without any books and writings, by familiar and friendly conversing with them, and communicating himself unto them, he made them receive and understand his laws, their inward conceits and intellectuals being, after a wonderful manner, figured as it were and charactered by his spirit, so that they could not but see and consent unto, and confess the truth of them. Which way of manifesting his will unto many other gracious privileges it had, above that which in after ages came in place of it, had this added, that it brought with it unto the man to whom it was made, a preservation against all doubt and hesitancy, and a full assurance both who the author was, and how far his intent and meaning reached. We who are their offspring ought, as St. Chrysostom tells us, so to have demeaned ourselves, that it might have been with us as it was with them, that we might have had no need of writing, no other teacher but the spirit, no other books but our hearts, no other means to have been taught the things of God."
That the spirit of God, as described by Thomas Beaven and the venerable John Hales, was the great instructor or enlightener of man during the period we are speaking of, the Quakers believe, from what they conceive to be the sense of the holy scriptures on this subject. For in the first place, they consider it as a position, deducible from the expressions of Moses[33], that the spirit of God had striven with those of the antediluvian world. They believe, therefore, that it was this spirit (and because the means were adequate, and none more satisfactory to them can be assigned) which informed Cain, before any written law existed, and this even before the murder of his brother, that[34] "if he did well, he should be accepted; but if not, sin should lie at his door." The same spirit they conceive to have illuminated the mind of Seth, but in a higher degree than ordinarily the mind of Enoch; for he is the first, of whom it is recorded, that[35] "he walked with God." It is also considered by the Quakers as having afforded a rule of conduct to those who lived after the flood. Thus Joseph is described as saying, when there is no record of any verbal instruction from the Almighty on this subject, and at a time when there was no scripture or written law of God, [36] "How then can I do this great wickedness, and sin against God?" It illuminated others also, but in a greater or less degree, as before. Thus Noah became a preacher of righteousness. Thus Abraham, Isaac, and Jacob, were favoured with a greater measure of it than others who lived in their own times.
[Footnote 33: Gen. 6.3]
[Footnote 34: Ib 4.7]
[Footnote 35: Gen. 5.24.]
[Footnote 36: Ib. 39.9.—The traditionary laws of Noah were in force at this time; but they only specified three offences between man and man.]
From these times to the coming of Jesus Christ, which is the second of the cases in question, the same spirit, according to the Quakers, still continued its teachings, and this notwithstanding the introduction of the Mosaic law; for this, which was engraven on tables of stone, did not set aside the law that was engraven on the heart. It assisted, first, outwardly, in turning mens' minds to God; and secondly, in fitting them as a schoolmaster for attention to the internal impressions by his spirit. That the spirit of God was still the great teacher, the Quakers conceive to be plain; for the sacred writings from Moses to Malachi affirm it for a part of the period now assigned; and for the rest we have as evidence the reproof of the Martyr Stephen, and the sentences from the New Testament quoted in the fourth chapter. And in the same manner as this spirit had been given to some in a greater measure than to others, both before and after the deluge, so the Quakers believe it to have been given more abundantly to Moses and the prophets, than to others of the same nation; for they believe that the law in particular, and that the general writings of Moses, and those of the prophets also, were of divine inspiration, or the productions of the spirit of God.
With respect to the Heathens or Gentiles, which is the third case, the Quakers believe that God's holy spirit became a guide also to them, and furnished them, as it had done the patriarchs and the Jews, with a rule of practice. For even these, who had none of the advantages of scripture or of a written divine law, believed, many of them, in God, such as Orpheus, Hesiod, Thales, Pythagoras, Socrates, Plato, Cicero, and others. And of these it may be observed, that it was their general belief, as well as it was the belief of many others in those days, that there was a divine light or spirit in man, to enable him to direct himself aright.
Among the remnants that have been preserved of the sayings, of Pythagoras, are the following which relate to this subject: "Those things which are agreeable to God, cannot be known, except a man hear God himself." Again—"But having overcome these things, thou shalt know the cohabitation or dwelling together of the immortal God and mortal man. His work is life—The work of God is immortality, eternal life." "The most excellent thing, says Timoeus, that the soul is awakened to, is her guide or good genius; but if she be rebellious to it, it will prove her daemon, or tormentor."
"It was frequently said of Socrates, he had the guide of his life within him, which, it was told his father Sophroniscus, would be of more worth to him than five hundred masters. He called it his good angel, or spirit; that it suggested to his mind what was good and virtuous, and inclined and disposed him to a strict and pious life; that it furnished him with divine knowledge, and impelled him very often to speak publicly to the people, sometimes in a way of severe reproof, at other times to information."
Plato says, "the light and spirit of God are as wings to the soul, or as that which raiseth up the soul into, a sensible communion with God above the world."
"I have, says Seneca, a more clear and certain light, by which I may judge the truth from falsehood: that which belongs to the happiness of the soul, the eternal mind will direct to." Again—"It is a foolish thing for thee to wish for that which thou canst not obtain. God is near thee, and he is in thee. The good spirit sits or resides within as, the observer of our good and evil actions. As he is dealt with by us, he dealeth with us."
The Quakers produce these, and a multitude of other quotations, which it is not necessary to repeat, to show that the same spirit, which taught the patriarchs before the law, and the Jews after it, taught the Gentiles also. But this revelation, or manifestation of the spirit, was not confined, in the opinion of the Quakers, to the Roman or Greek philosophers, or to those who had greater pretensions than common to human wisdom. They believe that no nation was ever discovered, among those of antiquity, to have been so wild or ignorant as not to have acknowledged a divinity, or as not to have known and established a difference between good and evil.
Cicero says, "there is no country so barbarous, no one of all men so savage, as that some apprehension of the Gods hath not tinctured his mind. That many indeed, says he, think corruptly of them, must be admitted; but this is the effect of vicious custom. For all do believe that there is a divine power and nature."
Maximus Tyriensis, a platonic philosopher, and a man of considerable knowledge, observes, that "notwithstanding the great contention and variety of opinions which have existed concerning the nature and essence of God, yet the law and reason of every country are harmonious in these respects, namely, that there is one God, the king and father of all—and that the many are but servants and co-rulers unto God: that in this the Greek and the Barbarian, the Islander and the inhabitant of the continent, the wise and the foolish, speak the same language. Go, says he, to the utmost bounds of the ocean, and you find God there. But if there hath been, says he, since the existence of time, two or three atheistical, vile, senseless individuals, whose eyes and ears deceive them, and who are maimed in their very soul, an irrational and barren species, as monstrous as a lion without courage, an ox without horns, or a bird without wings, yet out of these you will be able to understand something of God. For they know and confess him whether they will or not."
Plutarch says again, "that if a man were to travel through the world, he might possibly find cities without walls, without letters, without kings, without wealth, without schools, and without theatres. But a city without a temple, or that useth no worship, or no prayers, no one ever saw. And he believes a city may more easily be built without a foundation, or ground to set it on, than a community of men have or keep a consistency without religion."
Of those nations which were reputed wild and ignorant in ancient times, the Scythians may be brought, next, to the Greeks and Romans, as an instance to elucidate the opinion of the Quakers still farther on this subject. The speech of the Scythian Ambassadors to Alexander the Great, as handed down to us by Quintus Curtius, has been often cited by writers, not only on account of its beauty and simplicity, but to show us the moral sentiments of the Scythians in those times. I shall make a few extracts from it on this occasion.
"Had the Gods given thee, says one of the Ambassadors to Alexander, a body proportionable to thy ambition, the whole Universe would have been too little for thee. With one hand thou wouldest touch the East, and with the other the West; and not satisfied with this, thou wouldest follow the Sun, and know where he hides himself."——
"But what have we to do with thee? We never set foot in thy country. May not those who inhabit woods be allowed to live without knowing who thou art, and whence thou comest? We will neither command nor submit to any man."——
"But thou, who boastest thy coming to extirpate robbers, thou thyself art the greatest robber upon earth."——
"Thou hast possessed thyself of Lydia, invaded Syria, Persia, and Bactriana. Thou art forming a design to march as far as India, and thou now contest hither, to seize upon our herds of cattle. The great possessions which thou hast, only make thee covet more eagerly what thou hast not."——
"We are informed that the Greeks speak jestingly of our Scythian deserts, and that they are even become a proverb; but we are fonder of our solitudes, than of thy great cities."——
"If thou art a god, thou oughtest to do good to mortals, and not to deprive them of their possessions. If thou art a mere man, reflect on what thou art."——
"Do not fancy that the Scythians will take an oath in their concluding of an alliance with thee. The only oath among them is to keep their word without swearing. Such cautions as these do indeed become Greeks, who sign their treaties, and call upon the Gods to witness them. But, with regard to us, our religion consists in being sincere, and in keeping the promises we have made. That man, who is not ashamed to break his word with men, is not ashamed of deceiving the Gods."
To the account contained in these extracts, it may be added, that the Scythians are described by Herodotus, Justin, Horace, and others, as a moral people. They had the character of maintaining justice. Theft or robbery was severely punished among them. They believed infidelity after the marriage-engagement to be deserving of death. They coveted neither silver nor gold. They refused to give the name of goods or riches to any but estimable things, such as health, courage, liberty, strength, sincerity, innocence, and the like. They received friends as relations, or considered friendship as so sacred an alliance, that it differed but little from alliance by blood.
These principles of the Scythians, as far as they are well founded, the Quakers believe to have originated in their more than ordinary attention to that divine principle which was given to them, equally with the rest of mankind, for their instruction in moral good; to that same principle, which Socrates describes as having suggested to his mind that which was good and virtuous, or which Seneca describes to reside in men as an observer of good and evil. For the Scythians, living in solitary and desert places, had but little communication for many ages with the rest of mankind, and did not obtain their system of morality from other quarters. From the Greeks and Romans, who were the most enlightened, they derived no moral benefit. For Strabo informs us, that their morals had been wholly corrupted in his time, and that this wretched change had taken place in consequence of their intercourse with these nations. That they had no scripture or written law of God is equally evident. Neither did they collect their morality from the perusal or observance of any particular laws that had been left them by their ancestors; for the same author, who gives them the high character just mentioned, says that they were found in the practice of justice,[37] not on account of any laws, but on account of their own natural genius or disposition. Neither were they found in this practice, because they had exerted their reason in discovering that virtue was so much more desirable than vice; for the same author declares, that nature, and not reason, had made them a moral people: for[38] "it seems surprising, says he, that nature should have given to them what the Greeks have never been able to attain either in consequence of the long succession of doctrines of their wise men, or of the precepts of their philosophers; and that the manners of a barbarous, should be preferable to those of a refined people."
[Footnote 37: Justitia gentis Ingeniis culta, non Legibus.]
[Footnote 38: Prorsus ut admirabile videatur, hoc illis naturam dare, quod Graeci longá sapientium doctriná praeceptisque philosophorum consequi nequeunt, cultosque mores incultae barbariae collatione soperari.]
This opinion, that the spirit of God was afforded as a light to lighten the Gentiles of the ancient world, the Quakers derive from the authorities which I have now mentioned; that is, from the evidence which history has afforded, and from the sentiments which the Gentiles have discovered themselves upon this subject. But they conceive that the question is put out of all doubt by these remarkable words of the Apostle Paul. "For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which shew the work of the law written on their hearts, their conscience also bearing witness, and their thoughts the mean while accusing, or else excusing one another." And here it may be observed, that the Quakers believe also, that in the same manner as the spirit of God enlightened the different Gentile nations previously to the time of the apostle, so it continues to enlighten those, which have been discovered since; for no nation has been found so ignorant, as not to make an acknowledgment of superior spirit, and to know the difference between good and evil. Hence it may be considered as illuminating those nations, where the scriptures have never reached, even at the present day.
With respect to the last case, which includes those who have heard with their outward ears the Gospel of Jesus Christ, the Quakers believe, that the spirit of God has continued its office of a spiritual instructor as well to these as to any of the persons who have been described. For the Gospel is no where said to supersede, any more than the law of Moses did, the assistance of this spirit. On the other hand, this spirit was deemed necessary, and this by the apostles themselves, even after churches had been established, or men had become Christians. St. Paul declares,[39] that whatever spiritual gifts some of his followers might then have, and however these gifts might then differ from one another, the spirit of God was given universally to man, and this to profit withal. He declares again that [40] "as many as were led by this spirit, these, and these only, possessed the knowledge that was requisite to enable them to become the sons of God." And in his letter to the Thessalonians, who had become a Christian church, he gave them many particular injunctions, among which one was, that [41] they would not quench or extinguish the spirit.
[Footnote 39: Cor. 12. 7.]
[Footnote 40: Rom. 8, 14.]
[Footnote 41: 1 Thess. 5. 19.]
And in the same manner as this spirit was deemed necessary in the days of the apostles, and this to every man individually, and even after he had become a Christian, so the Quakers consider it to have been necessary since, and to continue so, wherever Christianity is professed. For many persons may read the holy scriptures, and hear them read in churches, and yet not feel the necessary conviction for sin. Here then the Quakers conceive the spirit of God to be still necessary. It comes in with its inward monitions and reproofs, where the scripture has been neglected or forgotten. It attempts to stay the arm of him who is going to offend, and frequently averts the blow.
Neither is this spirit unnecessary, even where men profess an attention to the literal precepts of the Gospel. For in proportion as men are in the way of attending to the outward scriptures, they are in the way of being inwardly taught of God. But without this inward teaching no outward teaching can be effectual; for though persons may read the scriptures, yet they cannot spiritually understand them; and though they may admire the Christian religion, yet they cannot enjoy it, according to the opinion of the Quakers, but through the medium of the spirit of God.
CHAP. VII.
SECT. I.
This spirit, as it has been given universally, so it has been given sufficiently—Hence God is exonerated Of injustice, and men are left without excuse—Those who resist this spirit, are said to quench it, and may become so hardened in time, as to be insensible of its impressions—Those who attend to it, may be said to be in the way of redemption—Similar sentiments of Monro—This visitation, treatment, and influence of the spirit, usually explained by the Quakers by the Parable of the sower.
As the spirit of God has been thus afforded to every man, since the foundation of the world, to profit withal, so the Quakers say, that it has been given to him in a sufficient measure for this purpose. By the word "sufficient" we are not to understand that this divine monitor calls upon men every day or hour, but that it is within every man, and that it awakens him seasonably, and so often during the term of his natural life, as to exonerate God from the charge of condemning him unjustly, if he fails in his duty, and as to leave himself without excuse. And in proportion as a greater or less measure of this spirit has been afforded him, so he is more or less guilty in the sight of his Maker.
If any should resist these salutary operations of the Holy Spirit, they resist it to their own condemnation.
Of such it may he observed, that they are said to quench or grieve the spirit, and, not unfrequently, to resist God, and to crucify Christ afresh; for God and Christ and the Spirit are considered to be inseparably united in the scriptures.
Of such also it may be again observed, that if they continue to resist God's holy Spirit, their feelings may become so callous or hardened in time, that they may never be able to perceive its notices again, and thus the day of their visitation may be over: for [42] "my people, saith God, would not hearken to my voice, and Israel would none of me; so I gave them up to their own hearts' lusts, and they walked in their own counsels." To the same import was the saying of Jesus Christ, when he wept over Jerusalem. [43] "If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes." As if he had said, there was a day, in which ye, the inhabitants of Jerusalem, might have known those things which belonged to your peace. I was then willing to gather you, as a hen gathereth her chickens, but as ye would not suffer me, the things belonging to your peace are now hid from your eyes. Ye would not attend to the impressions by God's Holy Spirit, when your feelings were tender and penetrable, and therefore now, the day having passed over, ye have lost the power of discerning them.
[Footnote 42: Psalm 81. 11,12]
[Footnote 43: Luke 19, 42.]
Those, on the other hand, who, during this visitation of the Holy Spirit, attend to its suggestions or warnings, are said to be in the way of their redemption or salvation.
These sentiments of the Quakers on this subject are beautifully described by Monro, in his just measures of the pious institutions of youth. "The Holy Spirit," says he, "solicits and importunes those who are in a state of sin, to return, by inward motions and impressions, by suggesting good thoughts and prompting to pious resolutions, by checks and controls, by conviction of sin and duty; sometimes by frights and terrors, and other whiles by love and endearments: But if men, notwithstanding all his loving solicitations, do still cherish and cleave to their lusts, and persevere in a state of sin, they are then said to resist the Holy Ghost, whereby their condition becomes very deplorable, and their conversion very difficult; for the more men resist the importunities, and stifle the motions of the Holy Spirit, the stronger do the chains of their corruption and servitude become. Every new act of sin gives these a degree of strength, and consequently puts a new obstacle in the way of conversion; and when sin is turned into an inveterate and rooted habit, (which by reiterated commissions and long continuance it is) then it becomes a nature, and is with as much difficulty altered as nature is. Can the Ethiopian change his colour, or the Leopard his spots? Then may you also do good, who are accustomed to do evil."
"The Holy Spirit again," says he, "inspires the prayers of those who, in consequence of his powerful operations, have crucified the flesh with the affections and lusts, with devout and filial affections, and makes intercession for them with sighs and groans that cannot be uttered. He guides and manages them. The sons of God are led by the spirit of god. He makes, his blessed fruits, righteousness, peace, joy, and divine love, more and more to abound in them; he confirms them in goodness, persuades them to perseverance, and seals them to the day of redemption."
The Quakers usually elucidate this visitation, treatment, and influence of the Holy Spirit, by the parable of the sower, as recorded by three of the Evangelists. "Now the seed is the word of God." But as the word of God and the spirit, according to St. John the Evangelist, are the same, the parable is considered by the Quakers as relating to that divine light or spirit which is given to man for his spiritual instruction and salvation. As the seed was sown in all sorts of ground, good, bad, and indifferent, so this light or spirit is afforded, without exception, to all. As thorns choked this seed, and hindered it from coming to perfection, so bad customs, or the pleasures and cares of the world, hinder men from attending to this divine principle within them, and render it unfruitful in their hearts. And as the seed in the good ground was not interrupted, and therefore produced fruit in abundance, so this spiritual principle, where it is not checked, but received and cherished, produces also abundance of spiritual fruit in the inward man, by putting him into the way of redemption from sin, or of holiness of life.
SECT. II.
The spirit of God, therefore, besides its office of a teacher, performs that of a Redeemer of men—Redemption outward and inward—Outward is by the sufferings of Jesus Christ—These produce forgiveness of past sins, and put men into a capacity of salvation—inward, or the office now alluded to, is by the operation of the spirit—This converts men, and preserves them from sins to come—outward and inward connected with each other.
The spirit of God, which we have seen to be given to men, and to be given them universally, to enable them to distinguish between 'good and evil, was given them also, the Quakers believe, for another purpose, namely, to redeem or save them. Redemption and salvation, in this sense,' are the same, in the language of the Quakers, and mean a purification from the sins or pollutions of the world, so that a new birth may be produced, and maintained in the inward man.
As the doctrine of the Quakers, with respect to redemption, differs from that which generally obtains, I shall allot this chapter to an explanation of the distinctions, which the Quakers usually make upon this subject.
The Quakers never make use of the words "original sin," because these are never to be found in the sacred writings. They consider man, however, as in a fallen or degraded state, and as inclined and liable to sin. They consider him, in short, as having the seed of sin within him, which he inherited from his parent Adam. But though they acknowledge this, they dare not say, that sin is imputed to him on account of Adam's transgression, or that he is chargeable with sin, until he actually commits it.
As every descendant, however, of Adam, has this seed within him, which, amidst the numerous temptations that beset him, he allows sometime or other to germinate, so he stands in need of a Redeemer; that is, of some power that shall be able to procure pardon for past offences, and of some power that shall be able to preserve him in the way of holiness for the future. To expiate himself, in a manner satisfactory to the Almighty, for so foot a stain upon his nature as that of sin, is utterly beyond his abilities; for no good action, that he can do, can do away that which has been once done. And to preserve himself in a state of virtue for the future, is equally out of his own power, because this cannot be done by any effort of his reason, but only by the conversion of his heart. It has therefore pleased the Almighty to find a remedy for him in each of these cases. Jesus Christ, by the sacrifice of his own body, expiates for sins that are past, and the spirit of God, which has been afforded to him, as a spiritual teacher, has the power of cleansing and purifying the heart so thoroughly, that he may be preserved from sins to come.
That forgiveness of past sins is procured by the sacrifice of Jesus Christ, is obvious from various passages in the holy scriptures. Thus the apostle Paul says, that Jesus Christ [44] "was set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past through the forbearance of God." And in his epistle to the Colossians he says, [45] "In whom we have redemption through his blood, even the forgiveness of sins." This redemption may be called outward, because it has been effected by outward means, or by the outward sufferings of Jesus Christ; and it is considered as putting men, in consequence of this forgiveness, into the capacity of salvation. The Quakers, however, attribute this redemption wholly to the love of God, and not to the impossibility of his forgiveness without a plenary satisfaction, or to the motive of heaping all his vengeance on the head of Jesus Christ, that he might appease his own wrath.
[Footnote 44: Rom. 3.25.]
[Footnote 45: Coloss. 1.14.]
The other redemption, on the other hand, is called inward, because it is considered by the Quakers to be an inward redemption from the power of sin, or a cleansing the heart from the pollutions of the world. This inward redemption is produced by the spirit of God, as before stated, operating on the hearts of men, and so cleansing and purifying them, as to produce a new birth in the inward man; so that the same spirit of God, which has been given to men in various degrees since the foundation of the world, as a teacher in their spiritual concerns, which hath visited every man in his day, and which hath exhorted and reproved him for his spiritual welfare[46], has the power of preserving him from future sin, and of leading him to salvation.
[Footnote 46: The Quakers believe, however, that this spirit was more plentifully diffused, and that greater gifts were given to man, after Jews was glorified, than before. Ephes. 4.8.]
That this inward redemption is performed by the spirit of God, the Quakers show from various passages in the sacred writings. Thus St. Paul says, [47] "According to his mercy he hath saved us by the washing of regeneration, and the renewing of the Holy Ghost." The same apostle says, again, [48] "It is the law of the Spirit that maketh free from the law of sin and death." And again—[49] "As many as are led by the spirit of God, they are the sons of God."
[Footnote 47: Titus 3.5.]
[Footnote 48: Rom. 8.2.]
[Footnote 49: Rom. 8.14.]
The Quakers say, that this inward redemption or salvation as effected by the spirit, is obvious also from the experience of all good men, or from the manner in which many have experienced a total conversion or change of heart. For though there are undoubtedly some who have gone on so gradually in their reformation from vice to virtue, that it may have been considered to be the effect of reason, which has previously determined on the necessity of a holy life, yet the change from vice to holiness has often been so rapid and decisive, as to leave no doubt whatever, that it could not have been produced by any effort of reason, but only by some divine operation, which could only have been that of the spirit of God.