within the mind, and a literal theology has darkened knowledge and disregarded the very fountain of true religious faith and experience-a recurrence to a simpler test becomes necessary; and this service the Society of Friends rendered to the world in its rise and subsequent existence. It called upon mankind to turn their minds inward to observe the manifestations of truth and wisdom, there to be perceived, felt, and understood, with the certainty of sensation, and the clearness of a self-evident proposition, showing, by a light always at hand, a way so clearly that even the simple may find and not err therein. The sincere and honest mind could never find it difficult to distinguish the presence and pervasive influence of feelings and thoughts infused in every crisis restraining from evil, from those of an opposing nature, betraying into the besetting temptation. The difficulty ever was to draw the attention of men from the attractions and disturbance of outward and worldly influences, from agitating passions and deceptive reasonings, to an observance of this simple but purest and sublimest source of teaching, which, if faithfully begun and persevered in, with a just fidelity to its manifestations, and a proper regard to their own happiness, would be found to experience a larger growth, obtain a predominance and victory over gross and earthly propensities, and productive of feelings and thoughts so elevated and enlightened as to be in themselves a source of inexpressible satisfaction, and thus

minister to the soul the evidences of a Divine approval and authority.

A rigid and sceptical philosophy will call this experience but an enthusiastic feeling: it is, nevertheless, a reality, in itself happiness, instructive in the highest intelligence, and has all, and more than all, of the evidence that is the basis of philosophical demonstration. It is evidenced by consciousness, by the deductions of the rational power of the understanding, by its good fruits, and more than earthly felicity. Those who have this happy experience "have tasted of the heavenly gift," and learned that of a certainty "the true worshippers shall worship the Father in spirit and in truth." This heavenly teaching and spiritual worship is a source of instruction alike open to the illiterate and the learned; for to all, in the infinite beneficence of the Almighty Father, a portion of His blessed spirit is imparted, in measure sufficient, if obeyed, to lead into righteousness, to interpret the Holy Scriptures, lend to their perusal a holy joy, and unerringly guide into His everlasting rest. This belief, and this alone, can keep the mind directed heavenward, and its rejection, to set it towards a material philosophy, that is "of the earth, earthy," that must bring it to a spiritual death, and the sacrifice of the most exalted affections and aspirations of the human soul. All that there is of pleasure in appetites and propensities repressed and supplanted by this Heavenly

influence, is more than compensated here on earth by the pure and holy joy it dispenses at all times and in all places, whether in the busy throngs of the world's progressions, or in the silence of solitude and night, whilst the blessed promises for the future life are illimitably consoling and beatific. The innocent and the good alone are happy, but most truly so when man fully enjoys his pre-eminent privilege to love and adore his Creator. This most exalted service of the human mind, neither rejects nor disparages any intellectual faculty, but, in deep humility, every holy feeling and every power of the understanding is submissively engaged in the adoration of the Infinite in power and wisdom.

That the vicious should disbelieve in the intercession of the spirit of God, and in His divine inspiration, natural, for they will stifle that which whets the conscience to turn its sharpened edge upon all their iniquity. That philosophers should doubt, proceeds from another and too exclusive occupation and reliance of the mind, withdrawing its attention from a watchful perception of and submission to God's best gift to man, in its cherished growth constituting man's highest excellence and perfection of character. But that professing Christians and Christian teachers should call in question this great saving Truth, without which all religion loses its vitality, is matter of marvel, and only to be comprehended in the admission of the fact that such outward and literal views are taken

by them as to turn the perception and intellect from the true source of Divine enlightenment and religious conviction. The Scriptures assure us of the visitations of the spirit of the Almighty to the souls of men in ancient days; that it strove with man; that "in the beginning was the Word-and the Word was God:" He raised up prophets in all ages, and they addressed themselves to that which was spiritual in man. He declared to Israel, "I will pour my spirit on thy seed." Has the human race, then, become less the object of Divine regard? Did Christianity introduce a less spiritual dispensation? or did it more especially and emphatically call man to a recognition of the spiritual coming of Christ again? It declares, “A man can receive nothing unless it be given him of Heaven.” "Unto every one of us is given grace, according to the measure of the gift of Christ." And Jesus said, “I will pray the Father, and he shall give you another comforter, that he may abide with you for ever;" "the spirit of Truth will guide you into all Truth;" and thus the New Testament abounds in blessed promises. The kingdom of God is declared to be within; and that without a new birth, man cannot see the kingdom of God. He must be born of the spirit, "and that which is born of the spirit is spirit." This regeneration then comes of God, and is the manifestation of His Holy spirit upon the soul of man. But wherefore, unless He can change the disposition of the heart, inspire holier feelings and

infuse better thoughts, and thus speak to and inspire man's highest intelligence and guide his course on earth? If there be a spark of religion in the human breast, it is there Divinely lighted, and for a holy purpose. It must enlighten and direct. It must do so as needed; and will, as the star of night, guide the voyager in life in the hour of trouble, darkness, and peril, if he will but turn to it with faith and hope. "This God is our God, for ever

and ever; he will be our guide even unto death."

This subject has not been dwelt upon without ample knowledge of the occasion for it. It was the deep concern of devoted parents, and it is fitting that it should be transmitted, as perhaps the most valuable legacy of the writer to his own children. The world has recently been shocked by the annunciation that even cultivated woman, forgetful of what seems almost the instincts of her better nature, disclaims that Gospel that alone has given her station and elevation; nay, atheistically rejects a God, and resolves all nature into "a system of ever working forces, producing forms, uniform in certain lines and largely various in the whole, and all under the operation of immutable law." In her philosophy, all revelationall spiritual influence, is a delusion; all prayer is powerless, weakness, and folly. But who established this immutable law, and empowered it to fashion all things in admirable beauty of design and perfection, is not explained. Did an immutable law produce those "forms," and