man, whether it relates to the understand ing, the heart, or the life, to the habits of the mind, or the regulation of the conduct, proves its existence, vindicates its character, and evinces its celestial origin." Davies, pp. 34-37.

To quote from Mr. Mortimer's large volume to the same point, would be to exhibit mere bucketsfull, as a specimen of the ocean. The whole subject-matter of his work consists in describing this very operation of the Divine Spirit in the heart; promoting the several important effects, which he describes in as many lectures, of conviction of sin, dependence upon Christ, opposition to the spirit of the world, assistance under infirmities and in prayer, improvement of trials, spiritual consolation, teaching and remembrancing" the disciple, mortification of the carnal mind, fulfilment of the righteousness of the law, strengthening the inner man, abounding in hope, conformity to the Divine image, seal ing unto the day of redemption, and finally, the necessity of imploring these blessings for ourselves, our families, our country, the church of Christ, and the world at large. A more full and scriptural discussion of each of these several points we have seldom seen; and their delivery from the pulpit, in humble dependence on that Spirit to whose honour they are devoted, cannot have failed of calling down His blessing, in many of the effects so described, on a Christian congregation.

די

In one lecture, the seventh, Mr. Mortimer speaks doctrinally of the procession of the Divine Spirit from the Father and the Son; and in one lecture only, the ninth, he refers to the miraculous and extraordinary gifts of the Holy Spirit, in a quotation from the Elements of Theology by his Right Rev. Diocesan, the Lord Bishop of Win

chester.

From Mr. Biddulph we have a more philosophical disquisition on the mode of the Spirit's operation

"Each kind of life in man is supported by extrinsic influence, without which it necessarily perishes. If the breath cease to maintain the circulation of the blood,, the body becomes a torpid mass of matter. If any partial interruption take place în

the communication of the nervous fluid, the parts of the body from which the sup And the ply is cut off lose all sensation. case is the same with respect to the intellectual branch of human nature. Its spiritual sensibilities, its proper consciousness, and its capability of enjoying that from which its happiness must be derived, depend on Divine influence communicated to it, and a state of soul adapted to the reception and functions of that influence. In vain do the vital influences of the material heavens breathe on the disorganized body which disease has rendered incapable of being quickened by them; and altogether useless would be the most per fect state of corporeal organization without those influences. So is it in the fallen spirit of man: vain is the external manifestation and proposal of grace and mercy, till the internal organization of the its reception by Almighty Power; and the mind (if we may so speak) is refitted for object of that renewal of the mind is, that the spirit of man may again receive the Spirit of life, and thereby be again capacitated for spiritual sensibility, activity, and enjoyment.

The immaterial part of man was, doubtless, created in the highest state of spiritual perfection. Its sight, its hearing, its feeling, its taste (to make use of a

phraseology which the Scripture warrants),

were all acute, in a degree inconceiveable even to a resuscitated soul in its present diseased condition. Its capability of delight in the objects which it was created to enjoy, its love to the Divine Author of its existence and of all its blessed prerogatives, its spontaneous and instantaneous movements in obedience to every blissful call of duty, were such as an angel only can understand. A perfect organization of mind, and a full and constant supply of Divine influence, constituted the paradisiacal state of man. What Mr. Addison has said of a renewed soul (mutatis mutandis) must have been truo

with greater emphasis in man's primitive state. He (the Spirit of God) is lodged in our very essence, and is as a soul within the soul, to irradiate its understanding, rectify its will, purify its passions, and enliven all the powers of man.' And again, in the same paragraph: In his (the Christian's) deepest solitude and retirement, he knows that he is in company with the greatest of beings, and perceives within himself such real sensations of his presence, as are more delightful than any thing that can be met with in the conversation of his creatures.'" Biddulph, pp. 3-5.

In pursuance of these views, Mr. Biddulph likewise mainly adheres to the ordinary sanctifying effects of the Divine Spirit on individuals, and this in all ages of the church. Without entering upon a large and specific view of the Spirit's different operations in the church, in the different periods of which he treats on this subject, we find the following general specification in delineating the Divine gifts on the day of Pentecost.

"The gift of speaking the languages, vernacular in the different nations to whom they were to communicate the Gospel, and the power of working miracles in confirmation of their claim to a commission from God, and of the truths which they preached, were doubtless indispensably necessary to the execution of the trust

committed to them. But there were personal qualifications wrought in their own hearts, which were equally essential; such as a comprehensive view of the scheme of redemption in all its relations, a lively faith in Him whom they preached to others, fervent zeal for the glory of God, and tender pity for the perishing souls of men. These were then necessary prerequisites to an entrance on the Christian ministry, and to success in it; and these remain, when the gifts of tongues and miracles have ceased, its prerequisites still. Without these, in some degree, no man can say that he is moved by the Holy Ghost' to assume that office. These constituted, in part, the blessing spoken of as the promise of the Father: but, besides all this, something further was required, viz. a Divine influence or unction to the doctrine of the Cross to the hearts of men, and make it effectual to their con version. The gift of tongues qualified them to communicate their sentiments to

accompany

every nation: by the power of working miracles they were enabled to rouse attention to the doctrines they preached; but that attention often terminated in discoveries of the natural enmity of the heart to that doctrine which was to the Jews a stumbling block, and to the Greeks foolishness. It was the energy of the Holy Ghost, accompanying the testimony of Jesus, which in every instance of conversion, rendered that testimony effectual to its appointed end. Paul planted, and Apollos watered; but it was God who gave the increase." Biddulph, pp. 119, 120.

The truth is, in the distribution made by the Divine Spirit of his gifts "to every man severally as he will," there have ever been gifts of three kinds; gifts of illumination, gifts of edification, and gifts of sanctification; and all these both ORDINARY and EXTRAORDINARY. By the ordinary gifts of illumination, we understand that measure of intellectual penetration, sound wisdom, and "right judgment in all things," concerning known and revealed truth, for which we pray more particularly in our Collect for Whitsunday; and which is a gift, we are persuaded, vouchsafed ordinarily to truly devout Christians; but to some in a more remarkable and distinguishing degree than to others. By the ordinary gifts of edification, we mean ministerial gifts, intended for the improvement of the church. Respecting the ordinary gifts of sanctification, we have only to refer to the excellent delineations already spoken of in the works before us.

How then shall we verify and assure to ourselves the still remaining existence and collation of these ordinary gifts? We may reply, by the priorand collateral grant of the same gifts in EXTRAORDINARY measures, and with extraordinary accompani ments; whereby was proved the truth of that revelation which has promised the ordinary gifts to the end of time. It pleased God to testify the existence and operation of his Spirit at all times, by his visible and miraculous interpositions

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at set and chosen times. Accordingly the Divine Spirit, as a Spirit of illumination, was appointed to make certain revelations, respecting doctrines, and facts both past, present, and to come, to persons chosen before of God; such revelations as could not, but approve themselves, to those who had them, by signs, by infallible wonders and mighty deeds. The same Spirit granted extraordinary gifts for edification also, which are particularly specified in apostolical times, as accompanied by miracles, gifts of healing, helps, governments, diversities of tongues." What impressions of faith, what feelings of assurance, what confidence of imparted power, accompanied the actual exercise of each miraculous gift, it is totally impossible for us to conceive, any more than we can conceive the mode of the effects which followed or accompanied them; such as, Divine voices echoing from the inmost recesses of the temple; the blazing chariot of Elijah in the Old Testament, or his shining robe of immaculate white in the New; the restoration of withered limbs, or the recalling to life of exanimated corpses. These powers indeed were all, it would seem, imparted without a formal or necessary view to the third and still more interesting class of gifts, namely, those of sanctification.

"Covet earnestly the best gifts, and yet shew I unto you a more excellent way." "Though I speak with the tongue of men and of angels, and have not charity, I am become as sounding brass or a tinkling cymbal," &c. We know not, indeed, that it is the custom of divines to rank amongst early gifts of the church, any extraordinary gifts, with a view to sanctification; but still when we reflect upon the fact of three thousand souls converted by a single sermon, with the simplicity of mind, and joy of heart, which ensued in the first Christian community; nay, when we look back to those eminent instances of faith,

and devotion, and patience, and pe nitence, in yet older times, exhibited by an Abraham, a Job, a David; or to the surprising galaxy of Christian virtues, of the most diverse nature, and some of them seldom found together in great development in one and the same person, yet all concurring to embellish and enshrine the character of a Paul, a Peter, or a John; above all, when we view the Divine Saviour bimself, who, in having the Spirit without measure, combined in his own person as well every perfection of moral purity, as every energy of almighty power; can we but presume, that for the instruction and example of the church, appropriate and extraordi nary measures, even of sanctifying grace, were occasionally poured out on the heads of certain "chosen vessels," the more distinguished ministers and messengers of the Most High?

May we not then, as before observed, generally collect from these several extraordinary gifts of the Divine Spirit the assurance, that upon their cessation, (as it is clearly necessary that extraordinary gifts should cease,) the more ordinary gifts and endowments of the Spirit may still be looked for and implored? The men thus extraordinarily endowed have left us a record, the holy Scriptures, which, without promising the continuance for ever of miraculous powers, have clearly, according to all common rules of interpretation, promised to us the ordinary gifts of the Spirit to the end of time. We should vacate our highest privilege as believers in Christ, could we for a moment suspect the possibility of our having been finally left without the aids of God the Holy Ghost, the Comforter, and that as a Spirit of illumination, a Spirit of power, and a Spirit of holiness. Let us ever pray for these Divine influences in conjunction with that, perhaps the most rare of all, the spirit of " a sound mind.”

These considerations bring us

again to Mr. Gurney, who has attempted something like a specification of the spiritual agency in question. In asserting with sufficient distinctness the ordinary operations of the Divine Spirit, he seems to admit the extraordinary gifts likewise. His meaning with regard to the ordinary gifts of the Divine Spirit will be fully collected from the opening of the chapter, entitled, "On the perceptible Influence and Guidance of the Spirit of Truth" in which he explicitly anounces the doctrine of these gifts; first, as commonly received among the professors of Christianity; and then, as more correctly understood and insisted on by the particular society of which he is a member.

"It is generally allowed among the professors of Christianity, that in us, that is, in our flesh,' or natural man, dwelleth no good thing; that we are unable of ourselves to fulfil the law of righteousness, or to serve the Lord with acceptance, and that the fountain of all true moral excellence in mankind is the Spirit of God. The serious and enlightened Christian of every denomination will readily confess that it is only through the influence of this Holy Spirit that he is enabled rightly to apprehend God, to know himself, and to accept Jesus Christ as his all-sufficient Saviour that it is only through such an influence that he is converted in the first place, and afterwards sanctified and prepared for his heavenly inheritance.

"The differences of sentiment which exist in the church, on this great subject, have respect not to the question whether the Holy Spirit does or does not operate on the heart of man; for on this question all true Christians are agreed; but principally, if not entirely, to the mode in which that Spirit operates.

On this point there appears to exist among the professors of Christianity, and even among serious Christians, a considerable diversity of opinion. Some persons conceive that the Spirit of God does not influence the heart of man directly, but only through the means of certain appointed instruments; such as the holy Scriptures, and the word preached. Many others, who allow th the direct and independent influences of the Spirit, and deem absolutely essential to the formation

them

of the Christian character, refuse to admit

that they are perceptible to the mind, but

consider them to be hidden in their action, and revealed only in their fruits. Now with Friends (and I believe with very many persons not so denominated) it is a leading principle in religion-a principle on which they deem it to be in a peculiar manner their duty to insist-that the ope rations of the Holy Spirit in the soul are not only immediate and direct, but perceptible; and that we are all furnished with

an inward Guide or Monitor who makes

his voice known to us, and who, if faithfully obeyed and closely followed, will infallibly conduct us into true virtue and happiness, because he leads us into a real conformity with the will of God.

"That our sentiments on this impor tant subject are well founded-that the principle in question forms a constituent part of the unchangeable truth of God, is satisfactorily evinced, according to our apprehension, by various declarations contained in the holy Scriptures.”—Gurney, pp. 36, 37.

Mr. Gurney partakes too much of the liberal and enlightened spirit of the age not to give credit to the pretensions of the serious and enlightened Christian of every denomination;" but it will be seen, that he holds at the same time a very decisive language in declaring, what he considers to be, a constituent part of the unchangeable truth of God; maintaining on this, and on various other occasions, a certain tone of confidence, nay almost of alarm, which, while it marks his undoubt ing belief of his own views, is well calculated to engage the attention of the young disciple, for whom he chiefly writes, on the side of his favourite dogma. It was therefore the more necessary clearly to unfold the precise nature of the difference between himself, and those who are reputed orthodox, on this subject. Or, if he adopted words and phrases of which the full force could not be expected to offer itself, except to those who have the mind of the Spirit, "he should have distinctly told us this, as the Apostle did, when he said, "that he spake wisdom among

them that were perfect." Taking, however, his words in their ordinary meaning, we shall enter shortly upon the propriety of his use of the

terms DIRECT, PERCEPTIBLE, IN

FALLIBLE, in application to the gifts of the Holy Spirit; pursuing the course which we have laid down, of dividing them into gifts of illumination, of edification, and of sanctification, ordinary and extraordinary.

And to begin with ordinary gifts of illumination, Mr. Gurney, if we understand him, represents it as a leading principle of Friends, that there are gifts of illumination which are communicated not "through the means of certain instruments, as the holy Scriptures and the word preached," but directly and immediately. Now, if this mean any thing, it must mean that Quakers believe in a direct inspiration or revelation of facts, of doctrines, or of duties, not contained in the holy Scriptures, but taking place in their own minds. It is very true that Mr. Gurney informs us, that such revelation is to be" in accordance with the holy Scripture;" but we do not see that this precise accordance is necessary to the doctrine, since it would be quite sufficient for "two distinct independent practical guides to the same righteousness," p. 54, not to contradict one another: and various facts, doctrines, and duties, having no immediate relation to Scripture, provided they have no contrariety to it, might be revealed by a guide wholly independent of the Scriptures. He might, for instance, tell us exactly how and in what periods the world was formed, or when and how it shall be destroyed; or might teach us the precise truth and locality of the intermediate state; or the exact doctrines of predestination, or Divine personality; or might save us at once all the trouble of writing long books, with uncertain success, on the sacraments, on oaths, and on war. Instead of send ing us for all these to Scripture,

which is true as far as it goes, he might, by immediate inspiration, tell us more than either prophet yet foresaw, or apostle told; things of which knoweth no man, but the Father only. Now, the question which we would put is this; Has the Spirit thus imparted any new truth, doctrine, or fact, not directly or indirectly revealed in Scripture, or to be deduced therefrom? George Fox, and the other primitive founders and martyrs of Quakerism would indeed tell us of many; we need not swell the size of the present article by alluding more distinctly to them;" but will Mr. Gurney himself specify any one? will modern Quakers specify any one? do they even hint at any one, or admit the supposition that any one new, direct, and independent truth has been revealed in addition to Scripture since the canon of Scripture itself was closed? And if not, what, we repeat, is the meaning of that "direct inspiration," to which Friends lay claim, independent of the Scriptures?

1

Mr. Gurney informs us, "they are very far indeed from pretending to those higher degrees of inspiration which, for peculiar and specific pur poses, were bestowed on some of the immediate followers of Jesus.", p. 153. What then are the lower degrees of direct inspiration to which they do pretend? We cannot put the question more generally; is it' any thing at all, not to say contrary to Scripture, not to say merely in accordance with Scripture, but we say, not deducible from Scripture, and owing its whole ultimate authority to Scriptural principles ? If Mr. Gurney should satisfy us, that he has no hidden store of prin ciples other than what Seripture. contains, or will bear him out in urging upon mankind, we can only conclude, that to denominate such light or knowledge as is deducible from Scripture, or to be verified thereby, as direct, is only a misnomer for indirect,

Mr. Gurney's meaning, and that,