ture, and impressions made on their own minds." I suppose that the parties alluded to in this paragraph, are Elias Hicks and his followers; but, whoever they are, is of no importance to us. It is evident, in accordance with the testimony of Scripture itself, that if they went about interpreting Scripture, by the light of their natural understandings, or the mere 66 impressions" wrought on their minds, by the power of their own imaginations, that they "wrested" them, as must inevitably be the case, with all who do the like, "to their own destruction." But there are "impressions," whatever Isaac Crewdson and the Reviewers may say to the contrary,—there are "impressions" which are neither the offspring of our own fancy,—the result of our own reasonings, -or, the produce of any external cause whatever; which, although they can abide comparison, inasmuch as truth cannot contradict itself, nevertheless, need it not, because they are in "demonstration of the Spirit, and with power."

I do not deny, in a conditional or restricted sense of the word, the Scriptures to be a rule; but they are no more a rule to those who do not walk by them, and lead the life they require, than is the Spirit a rule to those who despise its influence, and are "aliens" from its power. Nor must we be intimidated from giving glory where glory is due, or from humbly attempting to show the might and majesty, and exceeding excellency of the source and fountain of light and life itself, because others have attempted a comparison between the bright and glorious beams that have been poured forth from it, and the feeble sparks which the natural fire of their own hearts has kindled. And thus it stands as I. C. and the Reviewers, sometimes please to put it themselves. They do not upon all occasions confound things which are essentially different-they sometimes make a distinction themselves between the revelation, and the Spirit which reveals. "It is plain that the rule (by which I. C. means the Scriptures,) must be THAT WHICH PROCEEDS FROM the Spirit, and NOT the Holy Spirit itself." So that after all, I C., who says, that the

Scriptures and the Holy Spirit, admit of no coйPARISON," does himself cOMPARE them, and tells us the result of his comparison, viz.-" that it is clear to demonstration, that there can be no higher rule than the Scriptures." If he has NOT compared them, how can he tell that the one is a rule, and that the other is NOT?—And may we not, by transposing the words Scripture and Spirit, into the respective place, which each at present occupies in the paragraph of his own making, say,-"By vainly attempting to compare" the Spirit with the Scriptures, and asserting that the Scriptures are a higher rule, he has depreciated the authority of the Spirit, "the only immutable standard of religious truth." Yet (we may continue in almost his own words)-yet this attempted comparison, whatever may be his view of it, is not between the Holy Spirit and the Scriptures, but in reality the comparison is between his "impres sions" regarding the Holy Spirit on the one hand, and his impressions" regarding the Scriptures on the other. And, supposing that Isaac Crewdson had not, in refutation of himself, entered into ANY comparison, yet what more than a "suggestion comporting most with his own particular bent of mind," is it for him to say that they "admit of no comparison?" The gratification of a vain and imperitnent curiosity in things of so high and holy a kind is certainly to be deprecated and utterly disowned; but in integrity of heart and simplicity of mind, to make "diligent search" after truth-to " prove all things, and hold fast that which is good," is not only lawful in itself, but is expressly recommended by apostolic authority. Therefore, when men assert that the writings of other men who lived centuries ago, and wrote under the influence of the Holy Spirit, are a higher rule" to me, than the influence of the same Holy Spirit upon my own mind; I surely am not to be dissuaded by an assertion, grounded upon no reason whatever, that "these admit of no comparison," although coming from Isaac Crewdson, and backed by the great authority of the "Scottish Congregational Magazine." I am not to be dissuaded from placing before

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my own view, or that of others, the distinctive characters and offices of the Scriptures, and, with all reverence be it said, of the Holy Spirit. Humanly speaking, the Scriptures are always at our command, but "the Spirit* bloweth where it listeth, and no man knoweth whence it cometh, nor whither it goeth." The operations of the Holy Spirit are clearly defined in many parts of the Scriptures, and He is declared to be one with the Word. The Scriptures also declare what they are, as well as the end for which they are designed-the powers, and essence of both are there distinctly defined, so far as Almighty wisdom has seen meet to reveal them ;—and if men, yielding to "certain impressions" and "suggestions" of their own minds, attempt either to depress the one below, or exalt the other above its respective station, it appears to me rather too much like "straining at a gnat and swallowing a camel," to say they "admit of no comparison," because we refer to the true revelation of God by the Holy Scriptures," their own "ultimate appeal for the truth of every doctrine," to find what is there revealed of both, and what, de jure and de facto, both are declared to be.

A few words more upon comparison, and I have done with it. Equals and extremes appear to me the only things that do not admit of comparison. A spirit infinitely good, and a spirit infinitely bad, ad

* The GREEK word in this place is the SAME as it is in all other places, where it is translated Spirit And Samuel Fisher observes upon it, "Ghost is that terrible word which the ghostly Fathers have used to frighten poor simple people with, in their liturgies, talkings, treatises, and translations, it sounding somewhat more hideously than the word Spirit; or else I know no reason why they render not the Greek word by that English word, Spirit, in one place as well as another; for it is the same word all along in their original copies, as well where they translate it Ghost and Wind, as they do in one place, John, chap. 3, ver. 8, as well as where they translate it Spirit. But it would be an uncouth sound to say Ghost in most places, where the word Spirit stands: as it were strange to say, the Ghost of God witnesseth to our Ghosts, &c. The Ghost lusteth against the flesh, and the flesh against the Ghost, &c. Such as are led by the Ghost of God are his sons, &c. The Ghost helpeth our infirmities, &c.

mit of no comparison; but infinite degrees exist throughout the infinite series which constitute the medium between them; and as some men approach nearer to the source of good, so others approach nearer to the source of evil. "Ye are of your father, the Devil," said our Saviour to the Pharisees, "and the works of your father ye will do. He was a liar and murderer from the beginning." Thus did our Saviour institute a comparison between the works of evil, and the grand parent of evil. And to his disciples he said, "Be ye perfect, even as your Father in heaven is perfect." The Apostles advise us to prove, try, and examine ourselves-and how are we to do it? what standard are we to resort to? Why to no less than the eternal and immutable standard of perfection itself--the Father. "Prove all things," says the Apostle, and—" beloved, try every spirit, whether it be of God." Now, if "EVERY spirit" is to be tried, and "ALL things" are to be proved, then No spirit, and No thing are exempted from proof and trial. But we cannot prove a thing without comparing it with something else; therefore, unless the Scriptures are one and the same thing with the Holy Spirit, they come within the circle of those things that are to be submitted to proof and comparison.You can institute comparison between them and other writings if you like, and you need not fear the consequences-they will bear it, yes! their true excellency will appear stronger by the contrast than otherwise; and you can compare them with the Divine Source from whence they have emanated-you need not fear, for their title will be confirmed, and their testimony acknowledged; so that the Scriptures can be compared with the Spirit that gave them forth; but, strictly speaking, the Spirit cannot be compared with them, BECAUSE being of infinite perfection, it demands no comparison. "To whom," asks the prophet Isaiah, "will ye liken God? or what likeness will ye COMPARE unto him?" Therefore, although we may positively assert of the Scriptures that they do admit of comparison, yet we can only say so of the Spirit conditionally, inasmuch as

He is the immutable standard by which the Scriptures and all spirits may be proved and tried. "He (the Spirit of truth) shall teach you ALL THINGS."

CHAPTER V.

the

IN the last chapter I stated, according to Scriptural authority, what I understood by the termstrue knowledge of God,"—" his holy law"-and "the Gospel of life and salvation, through Jesus Christ." And in that sense alone, as there expressed, I use them throughout these pages.

I also showed, according to Scripture evidence, as well as by the practice of common discourse, that no incongruity is involved in speaking of the Holy Spirit as a rule; and although I might have adduced many more texts of Scripture than I did, to fortify my views, yet, as I should probably have occasion, in the progress of this little work, to bring those passages before us, I thought that I had advanced a sufficient number to establish my position, without the introduction of any more. I shall now come more closely to examine the grounds upon which Isaac Crewdson asserts, that "it is clear to demonstration, that there can be no higher RULE than the Scriptures." The way in which Isaac Crewdson demonstrates it is this

"There can be no higher rule than that which is given by inspiration of God."-" All Scripture is given by inspiration of God." 2 Tim. chap. 3, ver. 16. "Therefore there can be no higher rule than the Holy Scriptures." Upon which the Reviewer remarks" In our anticipations of benefit from the distinct admission and extending prevalence of this primary principle," i e. (" that there can be no higher appeal than the Holy Scriptures,") we are influenced by a deep conviction of what the writer says elsewhere, page 149-"That in proportion as SCRIPTU BAL TRUTH is embraced, the Church will be brought