practice should be a Doctor of Divinity, or a Professor in a University, or an Officer of the State, seated on a Baronial Episcopal bench among the nobles of the land. Luther was destined to pull of the mask from anointed and mitred imposture in the presence of kings: he had to contend for the Truth of Christ, and denounce Monkish ignorance and Papal rapacity before the great ones of the earth :-he was fit company for such, and could put on an outward dignity among them in his way. For rose not so high in his outward calling: nor was it needful-the ice of that frozen strait of ignorance was broke before him; yet had he a most perilous navigation to perform, amidst contending currents, always in jeopardy from shocks upon the vessel and often put quite to a stand. His was the appeal to the people:' he had to shew them, after having learned it for himself, that a University education was not indispensable to prepare a man to be a minister of Christ'-however it might qualify him to be a servant of the State, and a trustee of the nation, in a good living-a man set in Church-authority over a parish or a diocese.

Making allowance then for this great disparity of condition in the two, let us begin our parallel. Luther was born of humble parentsso was For: both were serious characters by innate disposition, or, to speak of them as Luther's historian (Robertson) would speak, both were 'tinctured with religious melancholy-each regarding more his duty to God, as he conceived of it, than the cares and pleasures of a vain and busy world: both were men of a lion-like courage, of great presence of mind and endurance.

In this they differed; that For was unlearned, able but just to read his Bible and make out for himself the meaning of the more obvious reforming texts, but little qualified to search the intricacies of controverted doctrines, and by an extended analogy to put the great whole together for the use of others. Whereas the great troubler of the repose of the preceding Century had been fully taught the Scholastic theology and philosophy of his time :-but, these once acquired, had found it best to throw them from him, counting them but as dross and dung in comparison of the knowledge of Christ. Yet was his previous habit of study, and his exercises in these the weapons of the adversary, of signal service to him in the difficult themes it fell to his lot to handle: prompting, and enabling still, his vigorous mind to the further prosecution of Truth.

But we shall find our parallel again. Each of them quitted the world, that is the society and friendship of those engaged in its affairs and pleasures, on sudden disgust at both. Luther, on seeing his companion killed by lightning at his side-Fox, on being tempted by his to the sin of drunkenness. The one going into a cloister to study; the other setting out on his travels, a lonely pilgrim in search of those (if such there might be in the land) like-minded with himself. On a shelf in his monastery Luther found the neglected Bible, and in that, his new school-book to learn divinity over again. Fox had made of the Scripture companion quite from childhood; and now took it

with him, as the woodman does his axe, to lay at the root of some tall and sturdy errors which appeared in the National faith. The Bible, deeply studied with prayer, soon brought Luther's school divinity and philosophy to nothing: it gave him, too, his first sight of the cross of Immanuel and of the blessed gospel of our God. Surely he must have read and studied under that influence, graciously bestowed more especially on some in their several ages for the good of others, which the schoolmen hide in mystery by their term of subjective revelation' -meaning the help of God's Holy Spirit, clearing the thoughts and enabling the student to discern the things before him!

Shall we deny to Fox, who had Scripture also in plenty, gathered in his way, a measure of this help from on high? I believe, in consideration of the things he mainly opposed and censured as Antichristian and evil, we must grant it to him: nay we must attribute yet more to it, than in the case of the other's labours. For while Luther attracted disciples to him by the fame of his learning, and taught them the doctrine of the Bible in private, the English apostle of Religious liberty could find his only in public, in places of concourse whether for worship or for Civil transactions: he went forth among his countrymen with his creed formed; converted many by a single sermon, and preached the same doctrine to the end. Neither's peculiar grace ought to be the means of our depreciating, much less rejecting, the ministry of the other.

But we have here, once more, a striking contrast. Fox was not enabled, it is plain, to fathom the depths of doctrine, as Luther and his associates had done in their controversies with Rome: he was kept in the rudiments of the faith, as they are found in the parables and simple discourses of Christ, adapted to the early capacity of his disciples: who were told, by the Lord Himself, that they had much to learn, (for which they were as yet unprepared) after He should cease to be personally and sensibly with them. Seeing thus in a limited sphere, Fox was doubtless enabled to take better notice of some things which, in the abundance of their learning, the others had overlooked-and to insist, with an earnest zeal proportioned to his deep conviction, on the necessity and practical benefit to Christians of these reforms, if they would be perfect. Luther had this advantage in doctrine (which he needed) over our founder, that though much with the Great Master, he was more still with his chosen vessel Paul-and so drank deeper of the fountain of truth, coming nearer, in the doctrine for which that age was prepared, to the whole counsel of God!

Luther's teaching, with the blessing of the Almighty upon it, filled Germany with Protestant divines spreading every where the doctrine of the Reformation: Fox's, in like manner, soon gave birth to above sixty preachers, testifying against the things he had from the first denounced as Unscriptural-some of these more inclined to the Calvinistic, others (and those a decided majority) to the Arminian doctrine, which latter became accordingly the character of our creed: but it was not upon doctrine so much as on their Testimonies that the quakers

insisted in their preaching ;-for these they suffered what was too hard for most doctrinal dissenters to endure; and by their firm agreement in these they were kept a united and brotherly people.

The Quakers, like the first Reformers, appealed to their superiors both by word and writing, offered freely their reasons for rejecting many things and courted discussion upon them. In both cases was this attempted by the adversary; and, failing on his part of success, was then to be put down by force. Force was tried upon both descriptions of the 'men of the new doctrine'-and both were left finally masters of the field. Lawless violence and dark intrigues were alike defeated in each case by Truth and open innocence, with the help of some in high stations, in whose minds there was found a good measure of the grace of God, and of regard for truth and charity. But for a Friend at court' it is doubtful whether Luther, or Fox either, would have carried his point and lived to see the fruit of his trials and sufferings in old age. In this the two parties differed widely, that the Reformers believed it right to assert their cause by arms-which the quakers wholly renouncing, did their office more effectually, and after a more Christian fashion, with out them. 'Melior est patiens viro forte.'

The progress of the Reformation was favoured at first by the political circumstances of the empire: afterwards the severest trials ensued, from an armed Government attempting to suppress everything that had been accomplished in its favour by the sword. Quakerism was in like manner cradled, and grew to some strength, under our Commonwealth'--and the kings restoration (with Episcopacy over his head) was the signal for the most arbitrary and cruel proceedings against it, continued with little respite to the sufferers till King William came in. To conclude with a further reference to personal character, Luther married a respectable woman, preferring the Scripture remedy against incontinence to all vows of celibacy: George Fox did the same. Luther was good-humoured and facetious-even coarse upon occasion, in his manner of exposing the folly and wickedness he beheld around him: For was the same character, with more of restraint upon his natural temper. Each left behind a gathered and settled denomination of people, resolved to hold and practise the Scriptural reforms he had promulgated. Both denominations have degenerated in practice, and shew at this day the plainest indications of need of a further Reform. Ed.

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ART. III. Derivations and Meanings of Words, continued. Influence: treated as a sensible effect.

Among the new phrases of late years introduced into our quakerhomilies, we find repeated mention of the sensible influences of the Holy Spirit which are set forth as an object of faith, worthy our desire and prayers. I should not have noticed it here with any view to

object, if I had not some reason to believe that it is meant by its authors to have an exclusive acceptation; and such as should operate to place those who give not evidence of receiving these sensible influences without the pale, as it were, of our favoured meetings; and in a doubtful (if not plainly in a carnal) state of mind.

A doctrine, which limits the operation of God's Holy Spirit to a sensible present effect, may serve to promote the views of Church authority, and increase the consequence in our society, of such as seek to rule by personal influence. Of such as would keep the people ever learning, yet never let them into the knowledge of the whole truth; as babes at the breast always craving nourishment and asking for consolation, but never fairly weaned and taught to use meat, and know meal times; yea, to fast upon occasion through the day! Nothing will effect this for a congregation but the faithful ministry of the word; the inculcation by the preacher, and reception by the hearers, of sound principle-the ingrafted word (James i. 21), which is able to save the soul. The contrary sentiment, of a constant dependance on human ministry, may exalt the preacher and the presbytery, but not Christ himself and his glory in the churches; for it is not the whole counsel of God! There would be no end of my bringing Scripture to prove that, in order to the perfecting of the work of Christ in the heart, he must not only be heard there upon special occasions as the reprover, and regarded as the counsellor, and believed as the faithful and true witness for God, but also entertained as the ever present Saviour, and obeyed as the leader and commander of his people.

Now Christ thus indwelling (or, if we prefer so to speak, the spirit of God, or the Holy Ghost) by faith in the hearts of men, we have at once that principle of truth and goodness present with us, to regulate our affections and guide our conduct and need not the continual repetition of 'sensible influences' to this end. It is thus man becomes, in a sublime and scriptural sense, a temple of the living God!

To conclude then, we must not think of building up ourselves on mere sensible experiences; however delightful, nay profitable to the believer in the early part of his life. We must learn to live not by bread alone, but by every word that proceedeth ont of the mouth of God: and not merely to live, but to fight also and 'endure hardness' in the might we are strengthened with by His Spirit in the inner man, and with the weapons of his own providing. Taking unto us the whole armour of God, that having withstood the world, the flesh and the devil in their various presentations, assaults, and allurements through 'the evil day,' and 'done all' the required duty of the soldier of Christ, we may be enabled to keep that vantage ground, and stand.-ED.

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J. LUCAS, PRINTER, MARKET-PLACE, PONTEFRACT.

ART. I.-A Review of Granville Sharp's Letter to Anthony Benezet, in answer to some leading principles and doctrines of Friends.

It is now about thirty years since I had put into my hands by a Friend, on the author's behalf, a Letter addressed by Granville Sharp to Anthony Benezet, in answer to some of the leading principles and doctrines of the People called Quakers. It is printed in a small tract of 120 pages, of which 74 are occupied by an Appendix, containing matter to be presently noticed. It was not, I believe, at any time published, further than by such distribution as I have instanced.

There is no room to doubt that the intimacy between these two celebrated men grew out of their mutual concern and labours for the abolition of the Slave-Trade: and it is plain from the preface, that the letter itself had been preceded by other correspondence on the subject of their religious differences. It did not, however, reach the hands of the person to whom it was addressed-for Granville Sharp says, Pref. v.,

"By the time that I had finished the drawing up of these several remarks into the form of a letter, in order to send it to Mr. Benezet, in May 1784, 1 received from another worthy correspondent at Philadelphia an account of Mr. Benezet's death! And, even since that time, more than twice ten additional years have elapsed, before I have ventured to urge your attention to the points discussed in it; though I am not sure whether or not I sent a copy of it in MS. a few years ago, with several other MSS. on different points of your peculiar doctrines, that they might be carefully, though privately, considered by some of the principal advocates for them amongst yourselves; but I have never since heard any thing from your Society, respecting these MSS. I received, indeed, from a worthy and sensible member of your Society, about twelve months ago, or a little more, three VOL. V. 2 E