Three letters to Hugh McNeile (of Liverpool) : with his letters in reply ... With a few additional explanatory observations on the meaning of the phrase "Inward light"

'7'?3^

A_

A =

^^= 0-)

0 —

c

0 =

X

0 M

== 3D

mSSSm ^'^

7 =

^^ o

0 =

1 =

r—

^^^~ DO

9 =

== -<

2 =

4 =

^= p

. ^

' 1

wm.

THE LIBRARY

OF

THE UNIVERSITY

OF CALIFORNIA

LOS ANGELES

» » a

* J « • >

• • • -.

• • • •

• • •

• -* _•

• •- • •

4 •

• • c

• •

> <• • • • • .

• « • • <

• ^ »

I « •

THREE LETTER?

HUGH Mc.NEILE, D.D.

(OF LR'EEPOOL,)

HIS LETTEKS IN REPLY.

BEING A CORRESPONENCE PUBLISHED IN
THE " CAELIBLE EXAMINER," OF THE 2l8T OF 12tH MONTH, (DECEMBER,)
1858, EELATn-E TO AN IMPUTATION AGAINST THE SOCIETY OF FRIENDS,
CONTAINED IN THE SUBJOINED EXTRACT FROM A SERMON PREACHED BY
HUGH MC.NEILE, IN CARLISLE, AS REPORTED IN THE SAME PAPER
OF THE 30tH of IItH MONTH, (NOVEMBER,) 1858.

WITH A FEW ADDITIONAL

EXPLANATORY OBSERVATIONS
ON THE MEANING OF THE PHRASE

" I IsT "^^ JL 12. 3D LIGHT."

C a r I i s h :
PBINTED AND ITLLISIIED BY HUDSON SCOTT, ENOLISH-ST.

SOLD HY UENSON Jt MAU.ETT, CASTLE ST., LIVEKPOOU

[8n. PER uo/.c:«.

" They were the glorious truths they wished to propagate.
They were the things for which they had established the Pastoral
Aid Society. The people had far outgrown the provision for
telling this glorious truth. The clergy was not numerous enough
for the population. The churches that were sufficient before had'
ceased to be sufficient. They were the simple truths Christ
brought into the world. They presented nothing but what might
be proved by God's holy word. They added nothmg to this.
The Scripture was their entire rule. They repudiated all
imaginary rules of faith, and aU manner of falsehood, and every

*form of falsehood. They rejected Mormonism, with its book of
fables ; they rejected Quakerism, with its supposed inward light ;
thfy rejected Irvingism, with its boasted revelation ; they rejected
Romanism, with its boasted infallibility. They had nothing to
do with any of these. The word of God was their standard and
rule, to which their attention was called, and on which they
rested their hopes of eternity. Let them help to ciixulate the
Scriptures, which they had an opportunity themselves to hear.
They had no miracles to work now. They must have men, and
to have men they must have money, in order to supply funds to
do this glorious work. His Lord and Master said, " It is more
blessed to give than to receive."— Hugh Mc.Ncile's Sermon,

from, the Carlisle Examiner, Nov. 30, 1858.

^131
741

CORRESPONDENCE.

The following correspondence was originally published in a
local paper (the Carlisle Examiner) iu defence of the Christian
profession of the Society of Friends, which had been strangely
misrepresented by Dr. Hngh Mc.Neile in a sermon preached by
him in the City of Carlisle. Although the imputation has been
denied, and he has failed to substantiate it, yet this high
professor has not deemed it to be his duty candidly and honorably
to withdraw his charge. The correspondence is now reprinted
at the request of several individuals, who are desirous that the
general reader may have an opportunity of judging, not only of
the groundless nature of Dr. Mc.Neile's charges, but also Avhcther
he has manifested that fair and charitable spirit which ought to
adorn a Christian mhiister.

TO THE EDITOR OF THE CARLISLE EXAMINER.

Respected Friend, — The sermon of Hugh
Mc.Neile, containing an imputation against the Society
of Friends, having been published in the Examiner, —
as an individual member I felt aggrieved at such an
uncalled for as well as unfounded accusation, that w^e
pretended to any inward light, superior or contrary to
that Spirit which most of those who call themselves
Christians profess to believe in and to reverence ; but,
I have failed to elicit from hira any satisfactory ex-

4()0()1()

4

planation or proof of his imputation. In justice to
the religious body stigmatized, may I ask publicity to
the following correspondence on the subject, leaving
the public to form their own opinion whether the
doctor has made out any case against them.
I remain thy friend truly,
12th Mo. 20th, 1858. hudson scott.

To Hugh Mc.Neile.

Carlisle, 12th Mo. Srd, 1858.

Respected Friend, — I observe in a Carlisle news-
paper the report of a sermon preached by thee in our
city on the 28th ultimo, wherein the Religious Society
of which I am a member, was denounced as heterodox,
classing us with Mormonites, and deriding their
*' inward light." I have written to my friend B. A.
Marshall this morning, asking his explanation of thy
statement, and I here subjoin a quotation from his
reply.

" At a meeting of our Visiting Society this
morning, the subject was mentioned with an un-
qualified expression of regret, that our excellent friend
Hugh Mc.Neile was so far led away as to drop the
unguarded and unexplained phrase about Quakers and
their inward light."

Now, as we do not profess, nor ever did profess,
to be guided by any other light than the light of our
Lord and Saviour Jesus Christ, inwardly revealed,
which light, the apostle John affirms, in the 1st
chapter of his gospel, 9th verse, " Lighteth every man
that cometh into the world," I am at a loss to under-

stand why our profession of an inward light, common
to all, should he thus publicly stigmatized and derided.

Being a citizen of many years' residence here as
a bookseller, I have had several inquiries about our
faith in " inward light," in consequence of thy sermon ;
but I am unwilling to believe that, as a Christian
minister of high religious profession, thou wouldst
intentionally libel any religious body, knowing it
cannot be consistent with that charity, without which
we have no mean authority for affirming, even should
any one speak with the tongue of angels, he is become
but as sounding brass and a tinkling cymbal. There-
fore, as a member of a body stigmatized from the
pulpit and press of our city as one holding a dangerous
error, may I respectfully ask to be informed what thy
views are of our erroneous profession in this respect ?

The Scripture says, Ephesians 5 chap. 13 — " But
all things that are reproved, are made manifest by the
light, for whatsoever doth make manifest is light."
Our Saviour calls himself the light of the world. And
his apostle says, Romans 8th chap. v. 9 — " But ye
are not in the flesh, but in the spirit, if so be that the
Spirit of God dwell in you." " Know ye not your
own selves, how that Jesus Christ is in you except ye
be reprobates" — 2nd Cor. 13th Chap. 5.

From the tenor of thy reported sermons it would
appear to be inculcated by thy teaching that the Scrip-
tural record was the only light.

Surely the Holy Scriptures are not the light, but
an emanation from the light. " That was the true light
which lighteth every man that cometh into the world."

Trusting to thy Christian candour to be informed
if the phrase, as reported in the sermon, was intended
to be an impeachment of my religious profession, or
can be explained in any different sense,

I remain thy friend truly,

HUDSON SCOTT.

From Dr. Mc.Neile to H. Scott.

Liverpool, 6th Dec. 1858.

Sir, — I have received your letter. You believe,
in common with your society, that there is, as you say,
a true light in every man, which is one part of his
religious guide in this world. You do not think that
Holy Scripture is man's only religious guide. I gather
this from your letter. You are at full liberty to think
so and to say so, and I ought not to be affronted by
your saying so, though I may think you wrong, and
in the exercise of Christian love be very sorry for you.

I think that every man is a fallen creature, his
reason fallen, his conscience fallen, all fallen, and that
he has no religious guide in this world except God's
written revelation in His dear Son. This is the
meaning of what I said in my sermon in St. Cuthbert's
Church in Carlisle.

I am, I presume, at full liberty to think so, and to
say so ; and you ought not to be affronted by my
saying so, though you may think me wrong, and in the
exercise of Christian love be very sorry for me.

But, dear sir, you do not write as if you were
sorry because I am wrong, but as if you were irritated
because I dared to say Quakerism was wrong.

Believe me, that I am sorry, sincerely sorry, that
any of my immortal fellow creatures should be so
misled, or should so misinterpret Scripture, as to
believe that there is in every man a light suited to be
any part of his religious guidance. Look at the Bengal
Sepoy mutilating his fellow creatures. Look at Saul
of Tarsus aiding at the brutal assassination of Stephen,
Look at the Inquisitors of Rome torturing their victims
by racks, and screws, and pulleys. Nay, look in our
OTvn land and see the sleek dealer thriving on the gains
of dishonesty.

The light that is in such men is darkness. Christ
is the true light indeed, and no man in the world has
true light except from Christ. But Christ himself says,
concerning those who hear of Him — and there are mil-
lions who have never heard of Him — " men loved
darkness rather than light, because their deeds are evil."

I trust, dear sir, that the true light hath shined
in your heart, and that, although you are still nominally
a Quaker, you are not personally in the error of
Quakerism.

Be so kind as to shew this letter to Mr. Marshall
and his visiting society.

I am your's faithfully, for Christ's sake,

HUGH MC.NEILE.

From H. Scott to Dr. Mc.Neile.

Carlisle, 12th Mo. Sih, 1858.

Respected Friend, — I am duly in receipt of tliy

reply to my letter, and feel obliged by thy attention

and candour, as it will enable mc to vindicate the faith

of the Religious Society with which I am in profession.

8

Thy letter, however, does not give the grounds of
thy charge against the Friends, as professing an
" inward lio-ht" of their own different from what is
described hy the apostle John, freely given to all, as
" the manifestation of the Spirit given to every man to
profit withal." — 1 Cor. xii. 7.

I felt no affront individually, except that I do not
think it right that any public teacher should misrepre-
sent any other religious body in his sermons. We also
believe in the utterly corrupt and fallen nature of man,
and that he has lost the original image of his Creator
by his disobedience. But we also believe in the
*' grace which brings salvation, and which has ap-
peared unto all men, teaching us to deny ungodliness
and worldly lusts, and to live soberly, righteously, and
godly." Surely, if any man says the Holy Scriptures
are the only guide to man, and that he has no religious
guide in this world except God's written record called
the Bible, it is in effect to deny altogether that grace
and Holy Spirit of the Father of all, which our Lord
expressly said after his ascension he would send forth
to his disciples, in a larger manifestation, as their
comforter and guide — as he expressed " to teach them
all things," or all spiritual truth.

We admit the Holy Scriptures as a test or standard
of appeal, and whatsoever is contrary thereto a delu-
sion ; and we estimate them, in the language of the
apostle, " as profitable for doctrine, for reproof, for
correction, for instruction in righteousness ;" but to
assert them to be our only guide, and that man has no
religious guide except the written record, is such an

n

assertion that I am utterly astonished any religious
teacher of the present day has the boldness to make it.
I am truly sorry to find any one in thy position
teaching such a doctrine ; and if I could have believed
it before receiving thy own avowal, I should have ex-
pressed such sorrow in my first letter, as I believe
such a doctrine is entertained by only a small section
of the Episcopalian Church.

I am told to look at three or four characters for
the proof that man has no inward light or guide — the
cruel Bengal Sepoy mutilating his fellow creatures —
Saul of Tarsus aiding in the assassination of Stephen —
the Inquisitors of Rome torturing their victims — and
lastly, the sleek dealer thriving on the gains of dis-
honesty.

Now, my reply to this is certainly an admission
that such illustrations are particular indications of
darkness ; but in the case of Saul perhaps striving
against the light — " kicking against the pricks." But
so far from proving these men had no light originally
bestowed upon them, and that they have not unfre-
quently exercised an inward light in a variety of ways,
it offers no proof whatever, but a proof only of those
particular acts of darkness, thus verifying the words of
our Saviour, " If the light which is in thee be darkness,
how great is that darkness." But this very text which
thou refers me to proves light has been given in some
degree to these men, by saying "Men love darkness
rather than light, because their deeds were evil."

And docs not the great apostle referred to say of
himself, when referring to his conversion to the superior

10

light of Christianity, " When it pleased God to reveal
his Son in me, immediately I conferred not with flesh
and blood," but thenceforth he believed in his revealed
Saviour — the glorious inward light of the gospel, and
followed that light hereafter — the only guide of a
written revelation being nowise mentioned.

But I am afraid it will be in vain for me to con-
tend for our faith with one who reasons thus. For if
I were to refer thee to facts better authenticated than
the Sepoy mutilations (which are said to rest on
doubtful authority), proving the powerful influence of
Divine grace, converting men as fierce as Sepoys, and
who could not read the written record ; and also
learned men who disclaimed their learning ; and not
only sleek dealers, but clergymen, who renounced the
gains of dishonesty in taking upon themselves an office
they were never rightfully called to, being converted
from their evil ways and following the light of their
Saviour inwardly revealed — I am afraid such would
net convince thy mind, if the plain, positive declara-
tions of the very written gospel itself does not sufHce.
The soldier, the dealer, and the clergyman, in this our
land — especially the latter, are all supplied, or nearly
so, with what thou considers our only guide ; and if
man be entirely dependent on this illumination, there
are no more liberal promoters of the circulation of the
Scriptures than the Society of Friends. But I will
merely, lastly, refer thee to one other appropriate
quotation therefrom, where the inward light of the
word of faith is described as being in the hearts of all
men, and leave it for thy consideration, hoping thou

11

■wilt not deny it, but preach it as the true and saving
word of the everlasting gospel, " But the righteousness
which is of faith speaketh on this wise. Say not in thine
heart Who shall ascend into heaven ? (that is, to bring
Christ down /rom above.) Or, who shall descend into
the deep ? (that is, to bring up Christ again from the
dead.) But what saith it? The word is nigh thee, even
in thy mouth and in thy heart — that is, the word of
faith, which we preach." — Romans x. 8.

I remain, thy friend, truly and sincerely,

HUDSON SCOTT.

P.S. — I will shew B. A. Marsball and his visiting society
thy letter, and I presume, in order to inform the minds of
others who may have heard or read thy sei-mons, thou wilt not
object for me "to give this correspondence equal publicity, if
thought desirable. h. s.

From Dr. Mc.Neile to H. Scott.

Liverpool, 10th December, 1858.

Sir, — You are at liberty to make any use you
please of our correspondence.

I believe as finnly as it is possible for me to
believe anything, in the convicting, humbling, en-
lightening, sanctifying, and saving influences of God
the Holy Spirit on the heart of man. Indeed, I am
persuaded that without them no man can trust, love,
and serve truly our Lord and Saviour Jesus Christ.

But all this is under regulation and restriction by
the written word. When our Saviour promised the
Holy Spirit He said concerning Him, " He shall not
speak of Himself." " He shall take of mine and shall
shew them unto yon." — John xvi. 12 — 15.

12

Mark ! He shall not speak of Himself. He shall
give no new revelations in addition to the things of
Christ, He shall take of mine, said the Saviour, and
shall shew it unto you. " The sword of the Spirit is
the word of God.'' Thus wild fanaticism, under the
plea of inspiration by the Spirit, is excluded. A
supposed inspiration of the Spirit, not in accordance
with the written word, is a delusion. Thus, when a
woman gives religious instruction or exhortation in an
assembly containing men, and so usurps authority over
men ; and when she pleads that she is moved thereto
by the Spirit, we do not believe her, because an
apostle, who was indeed moved by the Spirit, said, " I
suffer not a woman to teach, nor to usurp authority
over the man, but to be in silence." — 1st Tim. ii. 12.
It is not to the light of the Holy Spirit in man's
heart that I object, or did object in my sermon, but to
a supposed light giving instruction or guidance, op-
posed to, or in addition to, the written word. I pray
you to mark, and prayerfully to consider, " He shall
NOT SPEAK OF HiMSELF." — Yours faithfully,

hugh mc.neile.
Mr. Hudson Scott.

From H. Scott to Dr. Mc.Neile.

Carlisle, 12th Mo. ISth, 1858.
Respected Friend, — I am again in due receipt
of thy letter, but regret it does not reply to my
question, and the design I had in writing — to ascertain
from thyself on what ground thou made thy public
imputation that we held such a doctrine as thou

13

imputed to us — of an "inward light" different from
the light of our Lord Jesus Christ. This, I regret to
say, thou hast not done, but again assumes it without
any proof whatever, and, indeed, in direct opposition
to my statement of our belief. Is this worthy of a
learned doctor in divinity ? Where is thy proof ?
The published profession of the faith of the Society of
Friends may be had almost anywhere. Robert Bar-
clay's work, called " An Apology for their Faith," can
be obtained by any bookseller ; or, I am sure, if thou
apply to the Friends' library in Liverpool, they will be
glad to place any of the books at thy service. Why
not fairly and honourably reply to my letter 1 An
imputation publicly made should be substantiated.
No man has a right to assume an imputation without
proof, when that imputation is denied. And thy
imputation, that we profess to be guided by any other
light than the light of Christ, as a member of the
Society of Friends, I again deny, as untrue ; and,
until proved, consider it calumnious. The published
and authenticated expositions of our faith are in direct
opposition to what thou hast publicly imputed to us ;
and it certainly is a matter of regret that any clergy-
man, occupying thy position, should be so insensible
to his duty, as, when called upon to explain, to write
me such evasive letters.

In thy first letter thou denies the very light or
spirit which I contended for, and sets up the Scriptures
as man's only guide ; and in thy last thou thoroughly
believes therein, but only " in regulation and re-
striction" to what thou calls the " written word"— thus

14

placing man's interpretation above that spirit which
must reveal the truth to his spiritual understanding.
The apostle saith, " the things of God knoweth no
man but the spirit of God." — 1 Cor. ii. 11. What am
I to understand by thy quoting and scoring the text in
reference to the teaching of the Holy Spirit? "/fe
shall not speak of himself V I must own that I do not
comprehend thy meaning. The whole text appears to
explain itself thus — " But when He, the Spirit of
Truth, is come, he will guide you into all truth ; for
he shall not speak of himself, but whatsoever he shall
hear, that shall he speak, and he will show you things
to come" — thus completely controverting thy statement
of " regulation and restriction."

Again, why is the Word of God scored as the
sword of the spirit ? Thou surely dost not mean to
affirm that the Holy Scriptures are the sword of the
spirit. I cannot find in any part of the sacred volume
this term applied to them. But the living Eternal
Word is described to have been from the beginning,
by whom ail things were created in heaven and in the
earth — who was before all things, and by whom all
things consist. "And this word was made flesh, and
dwelt among us, and we beheld his glory, the glory as
of the only begotten of the Father, full of grace and
truth." This eternal word is also described "as quick
and powerful, sharp, and sharper than any two-edged
sword, piercing even to the dividing asunder of soul
and spirit, and of the joints and marrow, and is a dis-
cerner of the thoughts and intents of the heart. Neither
is there any creature that is not manifest in his sight."

15

Now, if our Lord himself be emphatically described as
the Word of God, it appears to my mind a confusion
of terms, beside being unscriptural, to use the term
written word, and we therefore do not accept such a
phrase. We read of the word of God coming with
special message to the inspired writers, but, as^a term,
it is no where applied to the Scriptures themselves.
And, I therefore submit, I have much more reason to
impute to thee misapplication of Scripture, in this
respect, than anything thou hast yet made out against
the Friends.

Our Saviour says — " The kingdom of God cometh
not with observation. Neither shall they say, Lo,
here! or lo, there! for behold the kingdom of God is
within you." (Luke xvii. 20.) And the seed of the
spiritual kingdom is especially styled in the parable of
the Sower (Luke viii. 11,) as the word of God sown
in the heart, as the universal gift of God for every man
to cultivate ; and in proportion to its cultivation will
he bring forth fruit, — some an hundred-fold.

As to thy statement of our heterodox practice in
allowing the teaching of women, and such not being in
accordance with the Scriptures — is it not prophetically
written by the Prophet Joel, and referred to by the
Apostle Peter as fulfilled (Acts ii. 17), "And it shall
come to pass in the last days, saith God, I will pour
out of my spirit upon all flesh, and your sons and your
daiKjhlers shall prophecy." We do not read the
Apostle Paul's Epistle to Timothy through any such pri-
vate interpretation, nor wrest the text from its obvious
meaning to prevent a sister from proclaiming the ever-

10

lasting gospel ; nor do we follow the Church of Rome
in this respect like your Episcopal Church. But we
make apostolic writings harmonise with one another.
For if the apostle was forbidding women to teach re-
ligious truth when he wrote the injunction against their
teaching and usurping authority over man, he surely
could have no reference to the ministry of the gospel,
but only to that which he denounced. Or why should
he give directions how women should be adorned when
thus exercised — "Every woman that prayeth or pro-
phesieth with her head uncovered, dishonoreth her
head." (1 Cor. xi. 5.) And he also speaks of several
women who laboured with him in the gospel as
fellow-labourers. We read also of Phillip having /our
daughters, virgins, who prophesied. And lastly we
find him saying — "There is neither male nor female
— for ye are all one in Christ Jesus." We read the
remarkable record of women being honored with the
first gospel message to the disciples of the resurrection
of our Lord from the dead. " Go to my brethren, and
say unto them — I ascend unto my Father, and your ,
Father; and to my God, and your God."

T am surprised that such a professed ^opponent of
the Roman Catholic Church should be so slow to see
into this error. Why, look also at the position of
women under the Jewish dispensation — at Deborah as
a judge and a prophetess — at Anna, who foretold the
mission of the heavenly babe when presented by his
reputed parents in the temple according to the Jewish
law. But I need not dilate upon the often-refuted
assumption of women being forbidden to preach, as

17

the texts always brought forward have no reference
whatever to the preaching of the gospel, but only to
their subordination to man.

As a member of a body of professing Christians
which has recognised the ministry of women from its
first establishment as a section of the Church, I rejoice
to bear my testimony to the belief that, in every grace
and gift they are no wise inferior to man. And, as
they had so large a share of their Saviour's love, when
Mary sat at his feet and heard his holy word, so I
have full faith to believe, that as they are recorded as
being honored with the first gospel message of the
resurrection of the dead, they will again, in due time,
be equally recognised as gospel ministers in the Church,
. when she shall be set free from the restraints of worldly
power, and the shackles of priestcraft shall be finally
broken.

I could mention many honored names in our
Society, beside the gifted Elizabeth Fry, whose gospel
labours were so remarkably owned, not only in the
prison, but in the palace also. But I will only refer
thee to perhaps as remarkable a record as almost any of
her labours-^to the wonderful story recorded in a book,
recently published, " English Hearts and English
Hands" — of the gospel teachings of a lady connected
with thy own Church, and among the most illiterate
and neglected class of our fellow-countrymen, not only
displaying the ministry of women in a remarkable
manner for their spiritual welfare and conversion,
but proving also that there is a "manifestation of the
Spirit (or light of Christ) given to every man to profit

18

withal." If thou hast not seen it, may I recommend
the record for thy perusal — and then shew me, if thou
canst, in the present day, any of thy brethren who can
point to more living proofs of their ministry.

But I did not commence this correspondence for
a doctrinal discussion, but for a defence of my profession
against an unfounded and unprovoked attack thereon
in thy visit to Carlisle, and I have no desire for religious
controversy. I had much rather all Christian brethren
were more anxious to find out where they agree than
where they differ — and that all should unite in their
efforts to spread the knowledge of the truth as it is in
Jesus Christ, their Lord, so far as they can, consistently,
and not stigmatise and devour one another.

Thy friend, truly,

Hudson Scott.

In connection with the foregoing letters, it appears
somewhat singular, that Dr. Mc.Neile should presume
to insinuate that the Society of Friends undervalue the
Holy Scriptures ; this can only arise either from great
ignorance or misrepresentation, seeing /hat all their
distinguishing peculiarities are adopted because they
believe them to be not only in accordance with, but
absolutely enjoined by the divine precepts contained
therein, even to their plain Scriptural language, and
the disuse of complimentary and flattering titles.
Also, for that decided and unequivocal language in
which they believe all oaths and all warfare, and the
spirit of vengeance and retaliation, is forbidden by
our blessed Lord in his sermon on the mount.

19

The reader of these letters will perceive that what
is termed " inward light" is not in any way con-
sidered by the Society of Friends as belonging to
man by nature, or that it is merely his natural reason
or intellect, but is the good seed of the spiritual kingdom
sown in every heart. Yet, as it is of a spiritual nature,
so it is called the holy and enlightening spiritual gift, or
the grace of God. As beautifully illustrated in the par-
able of the Sower, it depends materially on tbe character
of the ground into which it is sown — even the garden of
the human heart — whether it will bring forth fruit unto
perfection. It is also compared to " a grain of mustard
seed," to " a little leaven," and to "the pearl of great
price." But it is called, likewise, a grain of Faith,
which, though it may be, like the mustard seed, the least
of all seeds, yet, if suffered to grow, it will in due time
become the greatest of plants.

In the world of nature whatever a man undertakes
it is necessary that he has the faith or belief that he can
perform it — that he has the ability to do it — so in the
spiritual world, described as the " kingdom of God,"
the root of the matter is also described as the living,
active principle of Faith, where the King of kings in
his kingdom is not only owned and believed in but
obeyed as a king ; and that, if we had this real and
living faith in the great Supreme, nothing would
be impossible. But it requires this faith even to
perceive the glorious things of the Divine law. There-
fore, this very faith may not inaptly be termed an
inward light. And it is only in illustration of this
enlightening gift of God inwardly revealed, that the

20

Society of Friends ever used the term, " inward light,"
and this without any or the least depreciation of the
written record of the glorious gospel truths contained
in Holy Scripture.

It must be admitted that, in the present day,
there is still as strong a disposition in the human
mind, as there was at the time when our Lord
appeared in the flesh, to look outward, and also
to run after and depend too much upon the teachings
of man. Therefore, the Society of Friends desire
more particularly to refer all men to their Lord and
Saviour, who, at the time of his glorious ascension
said — " Lo, I am with you always, even unto the end
of the world." — Matt, xxviii. 20. And, equally this
promise is to the few as to the many : — " Where two or
three are g'athered together in my name (for religious
worship), there am I in the midst of them." — Matt.
xviii. 28. " Behold I stand at the door and knock : If
any man hear my voice, and open the door, I will come
in to him, and sup with him and he with me" — Rev.
iii. 20 — thus realizing the true spiritual communion,
and the bestowal of that heavenly bread which is the
life of the soul, without the intervention of priest or
ceremonial. Such also is the impressive and figurative
language of the wisest of men in describing the same
spiritual communion — " He will bring thee into his
banqueting house, and his banner over thee shall be
love." — Cant. ii. 4. These promises being all inward
and spiritual manifestations to the minds of men, — and,
the whole tenor of our Lord's spiritual lessons
being of individual and inward application, it does

21

indeed seem going tack to the " oldness of the letter"
of the law, not to the " neivness of the spirit," of the
gospel, to accept such doctrine as is contained in the
first letter of Dr. Hugh Mc.Neile, in the preceding
correspondence.

But the writer of this would charitably hope
that such views are not generally entertained by the
Episcopal Church, or that many entertain the un-
charitable assumption therein imputed to the Society
of Friends, who, although they believe in no outward or
elementary baptism enjoined upon them as being at all
necessary to their spiritual growth, yet do most
surely believe in the one true and saving baptism,
namely, the " answer of a good conscience towards
God by the resurrection of Jesus Christ," 1 Peter iii.
21 — not only as their Saviour from sins that are past by
his one offering on the cross for our transgressions — but,
also, as the resurrection of a living and higher principle
in their hearts and minds to teach, regulate, and control
their future actions — even as the apostle expresses
and describes such heavenly and spiritual guidance,
•• Christ in you, the hope of glory."

Those who believe in this divine and heavenly
guidance will learn " to trust in the Lord with all their
heart, and to lean not to their own understanding ; " and,
thus believing, they will always live in the spirit of
watchfulness unto prayer ; and they will pray also for
the direct influences of the Holy Spirit, the guide, the
counsellor, and comforter, promised by their Lord to
be sent unto all his believing disciples.

400010

•^'2

" Pure religion, uudefiled, before God the Father"
is described to be, not a dogmatic belief in this, that,
or the other, merely, but also essentially practical
and benevolent — "to visit the fatherless and the
widows in their affliction ; " that is, to show by your
actions of love that you have " the love of God shed
abroad in your heart," and, measurably filled with the
spirit of love, in order to shew forth those fruits of the
Spirit, described by the apostolic and inspired penman
to be these — " love, joy, peace, long-suffering, gentle-
ness, goodness, faith, meekness, temperance, against
such there is no law. And they that are Christ's, have
crucified the flesh, with the affections and lusts. If we
live in the Spirit, let us also walk in the Spirit." — -
Ephesians v. 22 to 25.

Pure religion is also, in the same verse, described
to be — " to keep ourselves unspotted from the world ;"
that is, according to the Catechism of the Episcopal
Church (which godfathers and godmothers promise by
priestly contrivance for those in early life), to renounce
the devil and all his works, and the pomps and vanities
of this wicked world, and all the sinful lusts of the
flesh. This, according to the writer's apprehension, is
also a definition of the requirements of religion in
accordance with the views oi the Society of Friends.

In the New Testament, we find no mention
made of clergy or laity, but we are called brethren and
friends — all equal in the Divine sight in the spiritual
relation ; and an apostle affirms that all may be made
even kings and priests unto God, who receive the
truths of Christianitv. — Rev. i. 6. We read of no

2',\

designations of Reverend, Very Reverend, or Right
Reverend, applied to sinful men, but this term is
only once used in the Holy Scriptures and is applied
by the Psalmist unto God — "Holy and reverend is His
name." — Psalm cxi. 9. All are called unto holiness
and humility, and commanded to avoid calling or being
called of men Rabbi, Rabbi.

We are not even to follow after a Cephas, a Paul,
or an Apollos, but the cross of our Lord Jesus Christ.
Nay, though the apostles had once known our Lord in
the flesh, yet, in this relation, says the great apostle to
the Gentiles, — " Yet now, henceforth, know we him
no more. Therefore, if any man be in Christ, he is a
new creature." — 2 Cor. 5, — 16, 17

Those who profess and strive to uphold these
views, which are so strongly inculcated and enforced
by the inspired apostles, may be derided as following
a '' supposed '' inward light, but they have more faith
in the language of the evangelical prophet, when he
declares and describes in no equivocal terras the beauti-
ful simplicity of the glorious Gospel, than to believe
that it requires an army of theologians to point the way
and keep us to the letter of " regulation and restric-
tion," although they highly prize as a special gift from
their Lord a truly anointed gospel ministry. The way
that Icadcth to the spiritual kingdom is a plain one to
the simple hearted, it does not require a learned doctor
in divinity to expound and explain it. "And a highway
shall be there, and a way, and it shall be called the way
of holiness ; the unclean shall not pass over it ; (and
may we not say, the dishonest or uncharitable in word

24

or deed,) but it shall be for those; the wayfaring men,
though fools, shall not err therein." — Isaiah 35. 8.

Many evidences might be cited from Episcopalian divines
in favour of what Dr. Mc.Neile derides, but as the fol-
lowing is taken from a clear and distinguished writer, Dr.
Thomas Chalmers on the Evidences of Christianity, it may
tend to confirm many that it is the internal light or evidence,
which is the great, if not the only agent of religious con-

vincement.

" Such seems to be the economy of the Gospel. It has an
incipient day of small things, which, iinot despised, but prosecuted
aright, will termhiate m a day of large and lofty manifestations. It
takes its outset from the plainest biddings of conscience : it has its
consummation ia the things of the Spirit of God, which the natural
man cannot receive, neither can he know them, because they are
spiritually discerned. It begins with that which all may apprehend,
and all may act upon. It ends with that which eye bath not seen,
nor ear heard, neither hath it entered into the heart of man to
conceive; but which God reveals by His Sphit, even by the Holy
Ghost, given to those who obey Him. He is quenched, be is grieved,
he is resisted by our despite of him and his suggestions ; or, which
is every way tantamount to this — the despite or disobedience done
by us to the suggestions of our own conscience. * * » Con-
scientiousness in practice leads to clearness in theology. Each entire
man has a conscience ^vithin his breast, which teUshimthe difference
between right and wrong ; and teUs him somewhat of the God who
planted it there ; and each has a consciousness which tells him of his
own delinquencies against this law of moral nature, and that in the
eye of Him who ordained that law, he himself is an offender.

" It is by the external or historical evidences of Christianity that
we are enabled to maintain its cause against the infidehty of lettered
and academic men. But it is another evidence that recommends it
to the acceptance of the general population, their behef in Scripture ;
and we think all saving behef whatever, is grounded on the instant
manifestation of its truth in the conscience. There is a latent
conscience in all, which, made awake and inteUigent by the Spirit of
God, can take knowledge of the word that is spoken, and do homage
to the divinity which is therein manifested.

" They who incredulously regard the people as beyond the reach
of this achievement, must he ignorant of that evidence in our
rehgion, which is addressed to the consciences of men — ^which
evidence is indeed the great, if not the only, insti-ument of
christianization, both in and out of Cbiistendom. The philosopher
and the peasant are admitted to the mysteries of the kingdom of
heaven, in the same way, and upon the same footing at the last. It
is the LIGHT of its moral, or experimental, or doctrinal evidence,
shining out of darkness to the conscience in both."

Carlisle: printed at the office of h. scott.

tvtk-^ r'ffim'^t

date stamped below

'?jn^lO,'48(B1040)470

UNIVERSITY OF CALIFORNIA

AT

LOS ANGEL}< .<•

LIBRABV

UC SOUTHERN REGIONAL LIBRARY FACILITY

AA 000 701 924

^T