that in the great lines of doctrine their faith is 'strictly consentaneous with that of the purest Protestant churches. But let us consider the propositions in their order, commenting upon each as we go along.

The first is a postulate, or general truth, to which all denominations of Christians will, of course, accede. It acquaints us, that since the height of happiness is to know God, the first thing to be sought is the foundation of this knowledge.

2. On this right basis, however, has been reared a superstructure of error. And even to the next point, which, while it teaches that it is by the Spirit that God is revealed to us, subjoins, that the inward revelations of the Spirit are not to be subjected to the testimony of Scripture, as to a touchstone, very strong objections are to be urged*.

God, in his written word, hath told us the very reverse of this: "Beloved, believe not every spirit; but try the spirits, whether they are of

The older Quakers were mystics; and their singularities arose from the mystical principle of a ray of divine light, which was held to be innate in each bosom, and which was to be kindled and drawn forth by contemplation and abstraction. The modern Quakers confound this innate light with the operations of the Holy Spirit upon the souls of the faithful. All their leading particularities, however, might easily be still traced to the old mystical principle. Every maxim supposes the light within, and the necessity of abstracting the mind from those grosser enjoyments, and distracting cares, by which it might be overwhelmed and quenched.

God; because many false prophets are gone out. into the world" (1 John, iv. 1). Nay, the word of God has laid down to us the canon of judgment; and thus, in the trial of every claim to spiritual illuminatión, subordinated to itself the inward conviction of the claimant. "Beware of false prophets, &c. Ye shall know them by their fruits" (Matt. vii. 15, 16).

To a want of reference to this great standard it is, that the extravagances of most fanatics, and the blasphemies of Fox himself, are to be traced. We say blasphemies; for in his book, entitled, "News coming out of the North," p. 15, he says of himself, "I am the door that ever was; the same Christ yesterday, to-day, and for ever." And again, in the introduction to his Battledore for Teachers and Professors, he says, "All languages are to me no more than dust, who was before languages were." That these pretended secret revelations require some outward corrective, is now indeed practically admitted by the Friends themselves, in their appointment of elders, to judge and decide respecting their genuineness, in those who seek the office of teaching in the meetings.

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3. The third proposition is a converse, or amplification of the second. “We admit,” say the Quakers," the divine origin of Scripture; we hold that the Sacred Writings are able to make men wise unto salvation, through faith, which is in Christ Jesus (2 Tim. iii. 15). We reverence the

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precepts of Scripture; deeming them excellent, practicable, and binding; but we deny them tò be the principal ground of truth and knowledge; or the adequate primary rule of faith and manners. They are a secondary and subordinate rule: the revelations of the Spirit to us, are to be considered as the first rule *."

In endeavouring to refute these tenets, we are encountered at first, with one most perplexing difficulty. Shall we appeal to Scripture? The Quakers own a higher tribunal. Shall we ground our reply in reasoning? An inward light, superior to it, is pretended. Our observations, therefore, are addressed, rather as a caution to those who may feel inclined to this mystical persuasion, than as an attempt to proselytize any, who, in bowing to its dominion, have bidden defiance to both reason and Scripture,

In denying the Scriptures to be the primary or

* See Barclay's Apology; Buck's Theolog. Dict.; Mosheim; Adams; Christian Observer, Review of Clarkson's Life of Penn, 1813; Summary of the History, Doctrine, and Discipline of Friends, 8th edit. Lond. Philips.

"Immediate revelation has not ceased; a measure of light being given to all men, sufficient for the working out of their salvation, unless resisted. This light is not less universal than the seed of sin, and saves those who have not the OUTWARD means of salvation; and it is a divine principle, in which God, as Father, Son, and Holy Spirit, dwells; which the Scriptures call, Christ within, the hope of glory' †."

+ Gregory, Church Hist.

sole standard of faith, and representing them as inferior to a certain inward light in the bosom of every individual, the Quakers destroy all positive certainty in regard to doctrine. On this hypothesis, every man may entertain a separate body of opinions, different in some points from those of his brother; and there will be no acknowledged rule to which these discordant pretensions can be referred. "No," says the Friend, "it is the Spirit who guides individuals, and the Spirit cannot mislead." But if any two Christians, suppose both of them Quakers, differ on any speculative point (and with respect, at least, to the extent to which amusements may be carried, we very well know, they will differ), this argument refutes itself; for might not they, who, to use a coarse though common phrase, are termed "Wet Quakers," who have clipped the rotundity of their hats, dropped the TUTOYING pedantry, and witnessed a rational drama (characters, many among whom are of irreproachable morals), reply to their stricter brethren: "By what right do By what right do you exclude us from your society? the same inward light by which you are influenced, acquaints us, that in -using greater latitude in dress and discourse, we are not doing what is wrong." How is such a difference to be settled? Not by an appeal to Scripture, if the Quaker system be admitted; for that were an appeal downwards from the infallible. to the less certain authority.

What was the grand and simple principle of Protestantism, allowed in common by the leaders of the Reformation? Was it not, that the Bible should be referred to as the standard of doctrine? What was the general complaint against the church of Rome? Was it not, that it demanded respect for traditional authority, and imposed articles of belief not warranted by the Sacred Records? While all other denominations of reformers, then, however differing in sentiment, the Calvinist and the Socinian, the Independent and Episcopalian, agree in appealing to the Scriptures as the test of their opinions, and only accuse each other of not interpreting these Scriptures rightly; the Quakers establish a paramount authority to that of the Bible, depart from the general principle of the Reformation, and revert to that species of error, of which all the reformers complained, as the root of corruptions in the Romish church.

That the Scriptures ought to be acknowledged as the ultimate standard of religious opinion, may be proved from the following passages: "From a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation, &c. *" "That the man of God may be PERFECT; tho- roughly furnished unto all good works.”—“Though we, or an angel from heaven, preach any other

* 2 Tim. ch. iii. ver. 15, 16, 17.