A

BRIEF EXAMINATION,

OF

ASA RAND'S BOOK,

PART II.

CHAPTER I.

Rand's Admissions to the point at issue-General Remarks on his first chapter.

On his second part, or what he calls a vindication of the holy scriptures, as the sufficient and only guide, I shall endeavour to be as brief as possible.

Page 57. I understand his position to imply simply this: that the power that influenced the holy men of old, who wrote the scriptures, has ceased to operate on the minds of Christians and followers of Christ; and that whatever they do, with an apprehension that they do it under that power, or under the influence of the Spirit, they are mistaken.

Now if this is the case, is it not necessary that he should tell us, by what name we should call that influence by which we are actuated? If it is said, that we act under the influence of the bible, then there is a power in the bible sufficient to enforce its precepts, and insure a perfect understanding of it; the contrary of which will appear from his own admissions, and which I will here arrange to save repetitions.

Page 34. He says, He says, "That the word preached is able to save the soul, when it is implanted by the Holy

Spirit, as it is in believers, will not be doubted." A tacit acknowledgment, at least, that the efficacy is in the Spirit, and that without it there is no salvation.Good Quaker doctrine.

Page 41. "But the office of the Spirit is to reprove of sin, and renew the heart."-But if the scriptures are a sufficient and only guide" what need of the Spirit?

Page 56. He prays, "That his spirit may open our understanding to behold wondrous things out of his law."-This the Quakers contend for.

Page 75. When speaking of the scriptures, "Its waters are pure when applied by the sanctifying influence of the spirit."-Sound Quaker doctrine.

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Page 81. Any man is enlightened when he reads or hears the truths of the bible, and especially when the spirit accompanies the word, arests the attention, arouses the conscience, and reproves of sin."-Is there likely to be much light bestowed without the spirit thus accompanying it? if not, all Barclay asks is granted, and the controversy might be at an end.

Page 82. "And because of that enmity, do not spiritually understand the truths of his glorious gospel." And so say the Quakers; and hence the necessity of having those truths revealed by the sanctifying power and influence of the spirit.

Again. "I believe it is the work of the Spirit to reprove us of sin, by the means of the scriptures; and when he renews the heart, all things become new; because the enmity of the carnal mind is slain."—And 'what is it that has slain that enmity? the scriptures? or is it the spirit in which the power and efficacy lays?

Page 83. He says, "When the heart turns or rather is turned to the Lord, then the veil is rent from the

heart." And again it occurs, by what is the heart torp ed, and the veil rent, and the new born soul given to see the spiritual and moral excellence of holiness, and the exceeding sinfulness of sin? and what brings such a perfect remedy for their spiritual diseases, and applies it so appropriately, and comfortably to their souls or why say so much about the Spirit, and spirit. ual seeing? if the scripture has that all-sufficiency, why not call them scriptural diseases, and scriptural seeing, and scripturally applying those remedies to the soul?

Page 86. "Believers are led by the Spirit of God, because he lives in their hearts. and opens the understanding to behold wondrous things out of God's law. 1 Cor. vi. 9."-Thus Rand acknowledges to the very same means, byhich the Quakers say the scriptures are to be understood. They never say that any except believers are led by the Spirit, because all but believers reject his teachings; and that is the reason that they are not thus led, as God is not partial, but offers it to all; and therefore, as believers are led by it, so unbelievers are condemned by it, and this is a different operation between the two.

Again he says, "When they are renewed by the Spirit, they are brought out of darkness, into the light of the scriptures." Still attributing to the Spirit all the efficacy or knowledge that can be derived from the scriptures; since none can be benefited by them, while in darkness respecting them; admitting also they have the Spirit, even while in darkness; for surely if they had it not, it could not bring them out of the darkness; which agrees with scripture testimony. Joka i. 5,

And the light shineth in darknes, and the darkness comprehendeth it not.

Page 87. "The writers in question are even so inattentive to distinctions, as to make none between inspiration and the common awakening influences of the Spirit upon the impenitent," Here granting what he is exerting himself to disprove; admitting that even the impenitent have the Spirit, and feel the awakening influences of it; and this admission of his extends even to infidels; for they are but part of the impenitent. What the Quakers assert is, that it visits all by its awakening influences; and, as they attend to it, brings them out of their impenitence. For I presume that no one will dispute, that the intention of these awakening influences is to invite to come out of impenitence into the light of the gospel.

Page 122. "Nothing is wanting for making the church the perfection of beauty but the sanctification of the Spirit, and the belief of bible truth." And here again it must be observed that the sanctification of the Spirit is the means to qualify for believing bible truths; still ascribing to the Spirit, the work of making the church the perfection of beauty.

I cannot here leave this last quotation, without quoting further from his same page, that, by a comparison of them, his gross and palpable contradiction of himself may clearly appear, viz. "The Scriptures are abundantly sufficient for every useful purpose." And again, "But we mean they (the Scriptures) are sufficient for all the designs of infinite wisdom, concerning the human race, till the end of time."-Now if these last be true, how can it be that "the sanctification of the Spirit" "is wanting," for "making the

church the perfection of beauty;" which surely he will not deny to be a useful purpose.

After this statement I do not think it will be necessary, nor indeed shall I take notice of many observations in his first chapter, believing it was not intended to imply that they were applicable to the Quakers. They seem rather calculated to provoke disgust, than to promote edification or usefulness. I am willing to admit, that, so far as Rand's remarks go to impute the denial of the Scriptures to be the only or principal guide, and rule of faith and manners, they are applicable to the Quakers, who do indeed hold that doctrine. But it by no means follows from thence, nor can it be found in their writings that they have ever pretended that there has been inspiration or infusion of the Holy Spirit in so extensive a degree in the present as in the apostolic age. For the portion or measure thereof was communicated to them in a marvellous manner, in order for their qualification to promulgate and confirm the Christian religion, which was just opened, and was then opening to the world, as also to establish the principles and doctrines thereof as contained in the New Testament. Therefore the effusion of the Holy Spirit was made appropriate to these great objects. But the Quakers hold, that a sufficient portion of the Spirit is given to leave all without excuse, whether favoured with the scripture or not, agreeable to that saying of the apostle, 1 Cor. xii. 7. "But the manifestation of the Spirit is given to every man to profit withal." And where they have the scriptures, to enable them to understand them ; which latter proposition I need not prove, as he has abundantly admitted it. And as to his charge of degrading the scriptures, his illiberality will be manifested