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 Being the Central Truth of the 
 Christian Religion 
 
 as held by 
 
 THE RELIGIOUS SOCIETY OF FRIENDS 
 (COMMONLY CALLED QUAKERS) 
 
 “IT am the Light of the world; if any man follow 
 after me he shall not walk in darkness, but shall have 
 
 the light of life.” —Jesus Christ. 
 
 “The Quaker has but one word,—the Inner Light;— 
 the voice of God in the soul.” —George Bancroft. 
 
 “The constant standard of truth and goodness is 
 God in the conscience, and liberty of conscience is 
 therefore the most sacred right, and the only avenue 
 to religion.” —Wiéilliam Penn. 
 
 By Isaac ROBERTS 
 
 
 
 Published by 
 FELLOWSHIP PRESS SERVICE 
 
 
 
 New York, N. Y. 
 
 oP Fourth Ave. 
 
Copyright 1925 
 By Isaac ROBERTS 
 
TO 
 MY FRIEND 
 
 Dr. RUFUS M. JONES 
 IN GRATEFUL ACKNOWLEDGEMENT 
 
 OF FULLER LIGHT 
 RECEIVED THROUGH HIS MESSAGES 
 
 OF HELP AND INSPIRATION 
 THIS LITTLE BOOK 
 IS DEDICATED, 
 
COPY OF A LETTER 
 from 
 
 JOHN G. WHITTIER 
 
 to the President of the Young Friends’ As- 
 sociation, Philadelphia. 
 
 Amesbury, 12th. Mo. 8th. 1890. 
 
 “Dear Friend; 
 
 I like the idea of your Association. I 
 think it would be well for our young 
 Friends of the different branches who bear 
 the name of. “Friends” to form similar so- 
 cieties. We need to direct our attention to 
 the one central truth upon which Quaker- 
 ism rests,—the Divine Immanence,—the In- 
 speaking Word. Resting on this vital doc- 
 trine, as it was proclaimed by Fox and 
 Penn, and Barclay and Penington, we could 
 forget all our dissensions, and be virtually 
 once more a united people. 
 
 (signed )—JoHN G. WHITTIER. 
 
inst etek PREFACE. : 
 
 As will be seen, this booklet is a compila- 
 tion of the convictions of the early Friends 
 and some of their recent followers, as stated 
 by themselves, with regard to the leading prin- 
 ciple of truth for which they have always 
 stood. Part I: consists of extracts from the 
 writings of “Fox and Penn, of Barclay and 
 Penington” and some modern Friends, and is 
 an attempt to carry out the advice of John G. 
 Whittier, that we should concentrate our at- 
 tention upon the “one Central Truth upon 
 which Quakerism rests,—the Divine Imma- 
 nence,—the Inspeaking Word.” 
 
 The extracts from the writings of modern 
 Friends show that this great truth is still 
 firmly held by Friends as the “Central Truth 
 upon which Quakerism rests,” and also re- 
 veal the continuity and persistence of this vital 
 
and sufficient principle of truth as ‘“‘God’s gift 
 for man’s salvation.” 
 
 In Part II quotations from the Old and 
 New Testaments are presented, showing how 
 fully this truth of God’s presence with His 
 children is declared by the Scriptures of 
 Truth. To these are added quotations from 
 early and modern Friends and other writers, 
 showing that this ancient truth is still held by 
 Friends, as well as by many not connected 
 with that Religious Society. 
 
 Friends have never claimed any monopoly . 
 of this great Central Truth of Christianity; 
 —they have simply emphasized it more than 
 others, and have consistently held it as the 
 great vital, sufficient, and saving truth of the 
 Religion they profess. Indeed so far have 
 they been from monopolizing it, that they 
 have always insisted that it was a universal 
 gift of our Heavenly Father to all His chil- 
 dren, however little some of them might know 
 or acknowledge this. 
 
 None welcome more than do Friends the 
 appearance of books bearing witness to this 
 
Central Truth, especially when they come 
 from those connected with other branches of 
 the Christian Church. ‘They are always glad 
 to acknowledge the value of such books as 
 “The Inward Light” by Amory H. Bradford, 
 of this country, and “The Indwelling Spirit,” 
 by W. T. Davison of England. From both 
 of these numerous quotations are made in 
 
 Part II. 
 
 It may be noticed that in a few instances 
 statements by George Fox and some others of 
 the early Friends, presented in Part I, are re- 
 peated in Part II. Where this happens, it 
 has been done either to exhibit the continuity 
 of the same thought over several centuries, or 
 to show the close resemblance of the expres- 
 sion of the truth by two or more writers. 
 Charles H. Spurgeon, the great English 
 preacher, is reported to have said that in 
 George Fox’s Journal there were “nuggets of 
 pure gold.” It is hoped that the repeated 
 showing of some of these “nuggets of pure 
 gold” in a new setting may be pardoned. 
 
 be | 
 
NOTE. 
 
 The quotations from the Old and the New 
 Testaments presented in Part Two are taken 
 from the Authorized Version of 1611, as that 
 was the Bible known to George Fox and the 
 early Friends,—and is also the one referred 
 to by Whittier as ‘“‘the book our mothers read.” 
 
 The extracts made from the writings of Dr. 
 Rufus M. Jones are taken chiefly from his 
 “The Inner Life,’ (published by The Mac- 
 millan Co. 1916); “The World Within,” 
 (published by the Macmillan Co. 1918) ; and 
 “The Social Law in the Spiritual World,” 
 (published by the John C. Winston Co. 
 1904). My acknowledgments are due to Dr. 
 Jones, and to his Publishers for their kind 
 permission to quote from his writings. 
 
 The quotations credited to Samuel M. Jan- 
 ney are taken from his “Summary of Christian 
 Doctrine,’—an invaluable little book for all 
 who are interested in the Principles of the So- 
 ciety of Friends. 
 
Those credited to George Bancroft are from 
 his “History of the United States,’—Vol. I; 
 chapter 16. 
 
 Those credited to Amory H. Bradford are 
 taken from his “The Inward Light,” (pub- 
 lished by Thos. Y. Crowell and Co., New 
 York City, 1905); while those from W. T. 
 Davison are from his book entitled ‘“The In- 
 dwelling Spirit,” (published by Hodder and 
 Stoughton; New York and London; 1911.) 
 
THE CENTRAL TRUTH 
 Part I. 
 
 “Now the Lord God hath opened to me by 
 His invisible power how that every man was 
 enlightened by the divine Light of Christ ;— 
 I saw it shine through all;—and that they 
 that believed in it came out of condemnation, 
 and came to the Light of Life, and became the 
 children of it.’—George Fox. 
 
 The early Friends bore witness to the 
 Truth as they saw the Truth in at least three 
 ways ;—by the spoken word; by the written 
 word; and by their daily lives. Doubtless the 
 last was the most powerful way of bearing 
 witness, but they were effective preachers and 
 teachers of the Truth by speech and by their 
 writings. Such books as George Fox’s “Jour- 
 nal”; Robert Barclay’s “Apology for the True 
 Christian Divinity”; and William Penn’s “No 
 
 10 
 
Cross No Crown,” bore ample witness to the 
 great truths that had been revealed to them, 
 presented their message to the men and women 
 of their own day, and are invaluable to us as 
 clear and most convincing presentations of the 
 Central Truth of the Christian Religion as 
 they, and those who have shared their faith, 
 have seen it. 
 
 The early pages of the Journal of George 
 Fox give an account of his earnest, although 
 for some time unsuccessful, search for Truth. 
 It is worthy of note that he found little or no 
 help from men; the answer that finally set his 
 soul at peace came to him as a direct revela- 
 tion from his Heavenly Father. He came 
 to know the great Truth which he afterward 
 proclaimed to all as a personal experience, be- 
 fore he had read of it in the Scriptures of 
 Truth. Later he found ample evidence of it 
 in them, but it was the clear and direct re- 
 velation to his own soul that most impressed 
 him, as it would any man or woman of our 
 own time. 
 
 11 
 
' After recording his early experiences in the 
 beginning of his “Journal” ae Fox con- 
 tinues as follows: 
 
 “And when all my hopes in them and in 
 all men was gone, so that I had nothing 
 outwardly to help me, nor could tell what 
 to do, then, O then, I heard a voice which 
 said: ‘“There is one, even Christ Jesus, that 
 can speak to thy condition; and, when I 
 heard it, my heart did leap for joy. Then 
 the Lord did let me see why there was none 
 on earth that could speak to my condition, 
 namely, that I might give Him all the glory. 
 For all are concluded under sin and shut up 
 in unbelief, as I had been, that Jesus Christ 
 might have the pre-eminence, who enlight- 
 ens, and gives grace and faith and power.” 
 
 Referring to this experience as coming be- 
 fore he had knowledge of the evidence in the 
 Scriptures relating to it, he continues; 
 
 “And this I knew experimentally. My 
 desires after the Lord grew stronger, and 
 
 12 
 
zeal in the pure knowledge of God and of 
 Christ alone, without the help of any man, 
 book, or writing. For though I read the 
 Scriptures that spake of Christ and of God, 
 yet I knew Him not, but by revelation, as 
 He who hath the key did open, and as the 
 Father of Life drew me to His Son by His 
 Spirit.” 
 
 In the year 1652, when but 28 years of age, 
 he wrote a general epistle to all Friends, from 
 which the following opening sentences are 
 quoted as presenting in a few words the heart 
 of his message, both to the people of his own 
 day and to mankind in all ages:— 
 
 “To all my dear friends and brethren 
 everywhere; 
 
 He that hath the Son of God hath life, 
 and all that have not the Son of God have 
 not Life. ‘The Son of God is He that sets 
 free from sin, and is come to deface and 
 destroy the image of the devil, and to re- 
 new us up into the image of God, and to 
 
lead us into all righteousness. Blessed be 
 the glorious God, who hath sent His Son 
 into the world to take away the sins of the 
 world.” 
 
 The pages of his “Journal,” which records 
 his service and suffering for the Truth, bear 
 ample witness to his conviction of the sufh- 
 ciency of the “Christ Within,’ as the re- 
 deemer, strengthener, and comforter of all 
 who came to the knowledge of this Divine 
 Light in their souls, and endeavored to follow 
 it. His appeals to “that of God within you” 
 must have had great power with his hearers, 
 as relating them directly to their Heavenly 
 Father, and was in the strongest possible con- 
 trast with the teaching, more prevalent then, 
 perhaps, than now, that man was of necessity 
 the “child of the devil.” In the struggle for 
 supremacy over the souls of men, he insisted 
 upon giving His Heavenly Father at least an 
 equal chance with the powers of wickedness. 
 This was undoubtedly one of the sources of 
 the power he exercised over the hearts of 
 men. 
 
Among the contemporaries of George Fox 
 none has been so well-known to those who 
 have followed him, and none has so profoundly 
 affected the history of mankind for good, as 
 the Founder of the great Commonwealth 
 which bears his name,—William Penn. Com- 
 ing into possession of a great empire, he used 
 it not for his own aggrandizement, but dedi- 
 cated it to a “Holy Experiment” for the bet- 
 terment of his fellow-men,—an experiment 
 that has been largely crowned with successful 
 accomplishment. 
 
 No one understood more fully than did he 
 just what the principles of the early Friends 
 were, and what these might do for the im- 
 provement of human society. “The ameliora- 
 tion in the laws which he gave the settlers of 
 his new commonwealth, as compared with the 
 laws of the country which they left, amply 
 shows this; and still further witness to the 
 greatness of his vision and the goodness of his 
 heart is borne by the broad toleration which 
 he insisted upon for those of other faiths than 
 his own. 
 
 15 
 
In his account of “The Rise and Progress 
 of the People called Quakers,” in defining the 
 distinguishing principles of the Friends, he 
 says ;— 
 
 ‘Their characteristic or main distinguish-, 
 ing point or principle is; The Light of 
 Christ. within, as God’s Gift for man’s sal- 
 vation. ‘This, I say, is as the root of the 
 goodly tree of doctrines that grew and 
 branched. out from it.” 
 
 Referring to the preaching and writings of 
 the early Friends, he says ;— 
 
 “They directed people to a principle in 
 themselves, though not of themselves, by 
 which all that they asserted, preached, and 
 exhorted others to, might be wrought in 
 them, and known to them, through experi- 
 ence, to be true.” | 
 
 The close resemblance of this statement of 
 William Penn to the later well-known utter- 
 ance of the great English scholar and critic, 
 Matthew Arnold, in which he referred. to 
 
“the enduring Power, not ourselves, that 
 makes for righteousness,”—(in his ‘Literature 
 and Dogma,”) is worthy of note. One can- 
 not help wondering whether the great teacher 
 of the nineteenth century had read the words 
 of the reformer and statesman of the seven- 
 teenth, and had unconsciously repeated the 
 thought of his predecessor. 
 
 The most scholarly book that was written 
 by any of the early Friends, and which still 
 brings a living and convincing message to the 
 souls of men, is Robert Barclay’s “Apology 
 for the True Christian Divinity.” First pub- 
 lished in Latin, it was no doubt intended for 
 the scholars and theologians of that day; but, 
 translated into English, it has come down to 
 us, and has been as a store-house of Truth 
 for the succeeding generations. A few cita- 
 tions from this great work will serve to show 
 why it has always been so precious in the sight 
 of the convinced Friend. 
 
 In introducing the 2nd Proposition of his 
 “Apology,” treating of “Immediate Revela- 
 tion,’ Barclay says; 
 
 17 
 
“For the better understanding then of 
 this Proposition we do distinguish between 
 the certain knowledge of God, and the un- 
 certain; betwixt the spiritual knowledge and 
 the literal; between the saving heart-knowl- 
 edge, and soaring, airy head-knowledge. 
 The last, we confess, may be in divers ways 
 obtained; but the first, by no other way 
 than the inward, immediate manifestation 
 and revelation of God’s Spirit,—shining in 
 and upon the heart, enlightening and open- 
 ing the understanding.” 
 
 And again, he says ;— 
 
 “This Divine Revelation and Inward II- 
 lumination is that which is evident and 
 clear of itself, forcing by its own evidence 
 and clearness the well disposed understand- 
 ing to assent.” 
 
 Later, in the same Proposition, he says; 
 
 ‘The question is not what may be pro- 
 fitable or helpful, but aie is absolutely 
 necessary?” 
 
 1é 
 
““The sum, then, of what is said amounts 
 to this; That where the true inward knowl- 
 edge of God is, through the revelation of 
 His Spirit, there is all; neither is there an 
 absolute necessity of any other.” 
 
 Some of the quotations from other writers 
 made by Barclay in support of this Second 
 Proposition, on “Immediate Revelation,” are 
 most forcible. Thus he quotes both from the 
 Old and the New ‘Testament in one para- 
 graph, as follows ;— 
 
 “The nature of the New Covenant is yet 
 more amply expressed in Jeremiah, 31-33, 
 which is again repeated and re-asserted by 
 the Apostle in Hebrews, 8th, chapter, 10- 
 11, in these words ;— 
 
 “For this is the covenant that I will 
 make with the House of Israel, after those 
 days, saith the Lord; I will put my laws 
 into their minds, and write them in their 
 hearts ,and I will be to them a God, and 
 they shall be to me a people ;—. 
 
 19 
 
“And they shall not teach every man his 
 neighbor, and every man his brother, say- 
 ing, Know the Lord; for they shall all 
 
 know me, from the least to the greatest.” 
 
 In support of this proposition he also quotes 
 from several of the early Church Fathers. 
 From Augustine he quotes the following; 
 
 “Tt is the inward Master that teacheth, 
 it is Christ that teacheth, it is Inspiration 
 that teacheth. Where this inspiration and 
 Unction is wanting, it is in vain that words 
 from without are beaten in.” 
 
 And again from Augustine he quotes as 
 follows; 
 
 “For He that created us, and redeemed 
 us, and called us by faith, and dwelleth in 
 us by His Spirit, unless He speaketh to 
 you inwardly, it is needless for us to cry 
 out.” 
 
 He also quotes from Gregory the Great, 
 as follows; 
 
 20 
 
“Gregory the Great, upon these words, 
 —‘He shall teach you all things,’—saith; 
 —‘“That unless the same Spirit sit upon the 
 heart of the hearer, in vain is the discourse 
 of the Doctor.—Let no man therefore 
 ascribe unto the man that teacheth, what he 
 understands from the mouth of him that 
 speaketh, for unless He that teacheth be 
 within, the tongue of the Doctor that is 
 without, laboureth in vain.” 
 
 ‘Then, coming down to a later period, he 
 also quotes from Luther, (from his book ad- 
 dressed to the Nobility of Germany) ,—as fol- 
 lows; 
 
 “This is certain that no man can make 
 himself a Doctor of the Holy Scriptures, 
 but the Holy Spirit alone”; 
 
 and again he quotes from him; 
 “No man can rightly understand God, or 
 
 the word of God, unless he immediately re- 
 ceive it from the Holy Spirit; neither can 
 
 21 
 
any one receive it from the Holy Spirit, ex- 
 cept he find it by experience in himself; and 
 in this experience the Holy Spirit teacheth 
 as in His proper school,—out of which 
 school nothing is taught but mere talk.” 
 
 He also quotes from Luther’s friend, Philip 
 Melancthon, as follows; (from his Annota- 
 tions upon the 6th. chapter of John) ; 
 
 “Who hear only an outward and bodily 
 voice, hear the creature; but God is a 
 Spirit, and is neither discernible, nor known, 
 nor heard, but by the Spirit; and therefore 
 to hear the Voice of God, to see God, is to 
 know and hear the Spirit.” 
 
 And again from the same writer, he quotes 
 as follows; 
 
 “Yea, all those who apply themselves ef- 
 fectually to Christianity, and are not sat- 
 isfied until they have found its effectual 
 work upon their hearts redeeming them 
 from sin, do feel that no knowledge effectu- 
 ally prevails to the producing of this, but 
 
that which proceeds from the warm influ- 
 ence of God’s Spirit upon the heart, and 
 from the comfortable shining of His Light 
 upon: their understanding.” 
 
 Barclay refers to a certain Dr. Smith of 
 Cambridge, whom he terms “ a late modern 
 Author,’ and quotes from his Select ‘‘Dis- 
 courses” the following ;— 
 
 “To seek our Divinity merely among 
 books and writings, is to seek the Living 
 among the dead; we do but in vain many 
 times seek God in these, where His truth is 
 too often not so much enshrined as en- 
 tombed. * * * Seek God within thine 
 own soul; He is best discerned by an intel- 
 lectual touch of Him. * * * It profits 
 little to know Christ himself after the flesh; 
 but he gives his Spirit to good men, that 
 searcheth the deep things of God.” 
 
 And again from the same writer he quotes, 
 as follows; 
 
 23 
 
“It is but thin, airy knowledge that is 
 got by mere speculation, which is ushered 
 in by syllogism and demonstrations ;—but 
 that which springs forth from true Good- 
 ness, it brings such a Divine Light to the 
 soul, as is more clear and convincing than 
 any demonstration.” 
 
 Barclay also quotes from John Calvin’s “In- 
 stitutes; Chapter 2” as follows; 
 
 “Paul accoxnts those the Sons of God 
 who are actuated by the Spirit of God; but 
 these “(the opponents of Calvin)” will 
 have the children of God actuated by their 
 own spirits, without the Spirit of God. He 
 will have us call God Father, the Spirit dic- 
 tating that term unto us, which only can 
 witness to our spirits that we are the Sons 
 of God. ‘These, though they cease not to 
 call upon God, do nevertheless demit (dis- 
 miss) the Spirit, by whose guiding He is 
 rightly to be called upon. He denies them 
 to be the Sons of God, or the servants of 
 Christ, who are not led by His Spirit; but 
 
 24 
 
these feign a Christianity that needs not the 
 Spirit of Christ.” 
 
 In the Third Proposition of the “Apology,” 
 referring to the universality of the Light of 
 Christ, he says; 
 
 “God hath sent us forth to preach this 
 everlasting Gospel to all; Christ nigh to all; 
 the Light in all; the Seed sown in the 
 hearts of all; that men may come and apply 
 their minds to It.” 
 
 Of all the early Friends, there was none, 
 perhaps, of a more deeply spiritual nature than 
 Isaac Penington. A few years older than 
 George Fox, he was a man of mature mind 
 when he joined the despised Quakers in 1658. 
 For a long time he shared the popular scorn 
 of the early Friends, but finally accepted an 
 invitation to attend one of their meetings, 
 and there was led to accept the truth as they 
 saw it. “The following brief extract from his 
 writings will show the spiritual quality of his 
 mind, and bear witness to the great truth, 
 
 25 
 
which he was convinced he had found in the 
 
 faith of Friends; 
 
 “But some may desire to know what I 
 have at last met with. I answer,” I have 
 met with the Seed.*” Understand that 
 word, and thou wilt be satisfied and in- 
 quire no further. * * * J have met with 
 the true knowledge, the knowledge of life, 
 the living knowledge, the knowledge which 
 is life; and this hath had the true virtue in 
 it, which my soul hath rejoiced in, in the 
 presence of the Lord. I have met with the 
 seed’s Father, and in the seed I have felt 
 him my Father; there I have read His na- 
 ture, His love, His compassions, His ten- 
 derness, which have melted, overcome and 
 changed my heart before Him. 
 
 “I have met with the seed’s faith, which 
 hath done and doth that which the faith 
 
 of man can never do. * * * JT have met 
 
 * “By ‘Seed’ the early Friends meant a part of the 
 Divine Nature, capable of growth, which was brought 
 into the heart of man.’’—From “Christian Life, Faith 
 and Thought in the Society of Friends.” 
 
 26 
 
with the true peace, the true righteousness, 
 the true holiness, the true rest of the soul, 
 the everlasting habitation which the re- 
 deemed. dwell in. * * * 
 
 “Everything in the Kingdom, every spir- 
 itual thing, refers to Christ and centers in 
 Him. His nature, His virtue, His pres- 
 ence, His power, makes up all. Indeed He 
 is all in all to a believer, only variously 
 manifested and opened in the heart by the 
 Spirits | 
 
 The extracts presented above from the 
 writings of some of the leaders among the 
 early Friends will no doubt seem to be con- 
 clusive as to the great Central Truth of 
 Christianity as it had been revealed to them, 
 both in their experience and in the Scriptures. 
 To their testimony may be added the voice of 
 History. 
 
 There has probably never been a finer 
 tribute offered to any Religious Society by 
 one not connected with it, than was freely 
 offered to the early Friends by our greatest 
 
 27 
 
American historian, George Bancroft. In the 
 first volume of his “History of the United 
 States,” in dealing with the settlement of New 
 Jersey and Pennsylvania, he found it neces- 
 sary to consider the principles of the Friends. 
 What he says shows that he must have con- 
 sulted original authorities, and he no doubt 
 turned to the writers from whom quotations 
 have been presented above. 
 
 His conclusions are interesting and valu- 
 able. He gave the subject not only a thorough 
 but a sympathetic treatment. Referring to 
 the cardinal principle of the Friends, he says; 
 
 “The Quaker has but one word,—the In- 
 ner Light,—the Voice of God in the soul. 
 That Light is a reality, and therefore in 
 its freedom the highest revelation of truth: 
 it is kindred with the Spirit of God, and 
 therefore merits dominion as the guide to 
 virtue: it shines in every man’s breast, and 
 therefore joins the whole human race in the 
 unity of equal rights.” 
 
 28 
 
He quotes from William Penn the state- 
 ment, given above, as to the “main distinguish- 
 ing principle” of the Friends, and adds; 
 
 “The idea of God with us, the incarna- 
 tion of the Spirit, the union of Deity with 
 humanity, was to the Quaker the dearest 
 and the most sublime symbol of man’s en- 
 franchisement.” 
 
 And again, referring to the practical value 
 of this principle of truth to character and the 
 conduct of life, he says ;— 
 
 “The Inner Light is to the Quaker not 
 only the revelation of truth, but the guide 
 of life and the oracle of duty.” 
 
 Many other quotations might be made from 
 the writings of the early Friends, showing 
 what they regarded as the “main distinguish- 
 ing principle” of their religion. But enough 
 has been cited from those mentioned by Whit- 
 tier, and we can pass to the consideration of 
 the question as to whether this cardinal teach- 
 
 29 
 
ing of the Society of Friends is still held as 
 the leading principle upon which this Religious 
 Society rests. Fortunately this question can 
 be readily answered from recent writers 
 among Friends, both in this country and in 
 England. As four of the early Friends have 
 been quoted from, let us choose four of the 
 modern Friends to quote from,—two English 
 and two American Friends. 
 
 Among the Friends of our day few have 
 been better known by their writings than 
 Caroline Stephen, one of our English Friends. 
 Becoming a Friend by convincement, and 
 finding the needs of her spirit best met by the 
 simple teaching and plain methods of worship 
 of the Society of Friends, she was able to pre- 
 sent the views of present-day Friends in clear 
 and convincing terms. Referring to the fun- 
 damental principle of the Society, she says in 
 her “Quaker Strongholds,’—(in the chapter 
 on ““The Inner Light,”) ;— 
 
 “The one corner-stone of belief upon 
 which the Society of Friends is built is the 
 
 30 
 
conviction that God does indeed commun- 
 icate with each one of the spirits He has 
 made, in a direct and living inbreathing of 
 some measure of His own life; that He 
 never leaves Himself without a witness in 
 the heart as well as in the surroundings of 
 man; that the measure of light, life or grace 
 thus given increases by obedience:” 
 
 and again, in the same chapter, she says; 
 
 “Nothing, I believe, can really teach us 
 the nature and meaning of inspiration but 
 the personal experience of it. That we all 
 may have such experience, if we will but 
 attend to the Divine influences in our own 
 hearts, is the cardinal doctrine of Quaker- 
 ism.” 
 
 Of all modern Friends none has been more 
 widely known or more greatly loved than our 
 Quaker poet, John G. Whittier,—the poet of 
 the Spirit. By his consistent Christian life, 
 devoted to great Reform movements, as well 
 as by his poems that have carried comfort 
 
 31 
 
and strength to men and women of every 
 school of faith, he has endeared himself to 
 the best in character and in life for all time. 
 In 1890, only a short time before his death, 
 he wrote the following letter to the President 
 of the Young Friends’ Association of Phila- 
 delphia, in reply to a letter setting forth the 
 objects of that Association ; 
 
 Amesbury, 12th, Mo. 8th, 1890. 
 “Dear Friend; 
 
 I like the idea of your Association. I 
 think it would be well for our young 
 Friends of the different branches who bear 
 the name of “Friends” to form similar so- 
 cieties. We need to direct our attention 
 to the one central truth upon which Quak- 
 erism rests,—the Divine Immanence,—the 
 inspeaking Word. Resting on this vital 
 doctrine, as it was proclaimed by Fox and 
 Penn, and Barclay, and Penington, we 
 could forget all our dissensions, and be 
 virtually once more a united people. 
 
 (signed) —JoHN G. WHITTIER. 
 
 32 
 
And in a published letter, written at an 
 earlier date than the above, he wrote as fol- 
 lows ;— 
 
 “After a kindly and careful survey of 
 them all,’’ (the various branches of the 
 Christian Church) “I turn to my own So- 
 ciety, thankful to the Divine Providence 
 which placed me where I am; and with an 
 unshaken faith in the one distinctive doc- 
 trine of Quakerism,—the Light Within,” 
 —the Immanence of the Divine Spirit in 
 Christianity.” 
 
 In his poems he refers again and again to 
 this principle of the Religion that was so dear 
 to him. In one poem alone, from which it is 
 said that five selections have been made for 
 hymns that are used by various denominations, 
 —in his poem, ‘Our Master,” repeated refer- 
 ence to this cardinal teaching of Quakerism is 
 made, as the following quotations will show; 
 
 “In joy of inward peace, or sense 
 Of sorrow over sin, 
 He is His own best evidence,— 
 His witness is within. 
 * * * * 
 
But warm, sweet, tender, even yet 
 A present help is He; 
 
 And faith has still its Olivet, 
 And love its Galilee. 
 
 € s & it _ 
 
 Alone, O Love ineffable! 
 
 Thy saving name is given; 
 
 To turn aside from Thee is hell; 
 To walk with Thee is heaven.” 
 
 Pages might be filled with selections from 
 many of his poems, expressing his thought of 
 the strength and helpfulness of this Central 
 Truth of Quakerism,—‘“the Divine Imman- 
 ence,—the Inspeaking Word.” In addition 
 to his letter given above, and the verses quoted 
 from “Our Master,” it would seem that sim- 
 ple reference to a few of his poems, in which 
 his religious convictions are clearly stated, 
 would suffice to show his estimate of the im- 
 portance this Central Truth had assumed in 
 his mind; such poems as “The Pennsylvania 
 Pilgrim,’ — “Miriam,” — “The Meeting,” 
 —“The Eternal Goodness,’—and ‘Revela- 
 tion.”—all bear witness to this fact. 
 
Among the best-known English Friends of 
 the recent past was John Wilhelm Rowntree, 
 of whom it has been said that he “was the 
 prophet of a new era of life for the Society 
 of Friends;” and that “it was in the spirit of 
 the First Publishers of Truth that he desired 
 Friends to go forward to their new tasks to- 
 day.’ Called upon to endure a great affliction 
 in early manhood,—the loss of eyesight,—he 
 was enabled to overcome, and became one of 
 the most-beloved ministers among Friends. His 
 experience at the time he learned that he was 
 under the doom of coming and irreparable 
 blindness was so remarkable that it is recalled 
 here for the help and strength it may give to 
 others who may, in many other ways, be called 
 upon to be burden-bearers; 
 
 “As he went out from the consultation 
 into the street, and stood for a few moments 
 by some railings to collect himself, he ‘‘sud- 
 denly felt the love of God wrap him about 
 as though a visible presence enfolded him, 
 and a joy filled him such as he had never 
 
 known before’.” 
 
A human soul that has had an experience 
 like that must of necessity know that it has 
 come face to face with Reality, and has found 
 its love and its Truth to be all-sustaining. It 
 is not strange that later he should write as 
 follows ;— 
 
 “But let us suppose that the strong blow 
 of some great catastrophe were to strike 
 me. Something that destroyed the routine 
 of self-pleasing, and compelled me to face 
 the realities which I have so steadfastly 
 shirked. Let it be some permanent physical 
 restriction like blindness, or some financial 
 disaster involving penury,—no matter what. 
 Where do I stand now?” * * * “In 
 practical experience, how am I to know 
 what is meant by listening to the voice of 
 Christ, obeying Him and following Him? 
 * * * Conscience is a guide I can fol- 
 low. For example, be thoughtful of others, 
 even in little things. Make a practice of 
 forgetting yourself.” 
 
 “But I cannot rest satisfied here. I seek 
 not only discipline, but victory. I want to 
 
 36 
 
know not only conscience, but Christ. Yes, 
 but to the sincere experimentalist, using his 
 conscience as a guide, and seeking always 
 to focus his life on that of Jesus Christ, 
 as he knows Him in the Gospels and recog- 
 nizes Him in his faithful disciples, there 
 comes a time when the line between con- 
 science and Christ grows very thin. There 
 comes a time when the higher life of which 
 I am always aware, and which I have tried 
 to follow, becomes so merged in my thought 
 of Christ and my devotion to Him, that I 
 can hardly distinguish the two in my mind.” 
 
 It is not strange that one who had such 
 experiences could write of Christian faith as 
 follows ;— 
 
 “It is a great mistake to think that faith 
 is exclusively or even mainly an affair of the 
 head. It is mainly an affair of the heart, 
 a question of the spiritual temper or attitude 
 of the soul. As William Law expresses it, 
 in one of his essays, faith “is a living, work- 
 ing power of the mind, that wills, desires, 
 
 37 
 
and hopes and trusts and believes, and 
 obeys.” Aye, obeys. ‘That is where our 
 faith is weak. ‘That is where we need the 
 potency of the Gospel. We know better 
 than we do.’’* 
 
 Another prophet of the new era among 
 Friends, well-known to Friends both in our 
 own country and in England, and also well- 
 known by his writings far beyond the limits 
 of his own Religious Society, is Dr. Rufus 
 M. Jones, of Haverford, Pennsylvania. A 
 student of the history of the early Friends, 
 knowing them and their principles better per- 
 haps than any other person now interested in 
 this subject, no one is better qualified than 
 he to bear witness as to the convictions and 
 teachings of the early publishers of Truth 
 among Friends. A few extracts from two or 
 three of his recent books will serve to show 
 what this modern Friend and prophet thinks 
 
 * The quotations from John Wilheln Rowntree’s writ- 
 ings are taken from “Christian Life, Faith and 
 Thought in the Society of Friends,’’-—approved and 
 adopted by London Yearly Meeting in 1921. 
 
 38 
 
of the Central Truth, to which the early 
 Friends bore witness. 
 
 In his late book, — “The Inner Life,’’* 
 —referring to Christianity as a living, present- 
 day Faith, he says;— 
 
 “Christianity is * * * vastly more than 
 an historical religion, bound up forever with 
 the incidents of its temporal origin. It is 
 as much a present fact and a present power 
 as electricity is. It is rooted in an inex- 
 haustible source of life. * * * This tri- 
 umphant and eternal principle of the spiri- 
 tual life is, ‘according to John,” no vague, 
 abstract principle of logic, but instead a 
 warm, tender, intimate, concrete personifi- 
 cation of Life, Light and Love, who has 
 definitely incarnated the Truth, and re- 
 vealed the nature of God and the possible 
 glory of man.” 
 
 Again, referring to the possible fulness of 
 realization of the Divine Immanence by man, 
 he says, in the same volume ;— 
 
 *From “The Inner Life,” by Dr. Rufus M. Jones; 
 cop. 1916 by The Macmillan Company, by permission 
 of The Macmillan Company. 
 
 39 
 
“But the full measure,—the length and 
 breadth, depth and height, —of this new 
 inner world does not come into view until 
 one sees how through faith and love this 
 man (St. Paul) has come into conscious 
 relation with the Spirit of God inwardly 
 revealed to him, and operative as a resident 
 presence in his own spirit.” 
 
 And again, referring to the impossibility of 
 our understanding ourselves without the ac- 
 ceptance of this Central Truth, he says ;— 
 
 “We cannot explain our normal selves or 
 account for the best things we know,—or 
 even for our condemnation of our poorer, 
 lower self, without an appeal to and ac- 
 knowledgment of a Divine Guest and Com- 
 panion, who is the real presence of our cen- 
 tral Being.” 
 
 Speaking of the value to the individual soul 
 which this Truth of the Indwelling Presence 
 of the Spirit has assumed in many cases, he 
 says ;— 
 
 40 
 
“It will be impossible for some of us 
 ever to lose our faith in, our certainty of, 
 this vital presence which over-arches our 
 inner lives as surely as the sky does our 
 outer lives. “The more we know of the great 
 unveiling of God in Christ, the more we 
 see that He is a Being who can be thus 
 revealed in a personal life that is parallel 
 in will with Him, and perfectly responsive 
 in heart and mind to the spiritual presence.” 
 
 In “The World Within,’* referring to St. 
 Paul as the first to announce the fact that the 
 Historic Christ had become for us the Eter- 
 nal Christ, he says ;— 
 
 “It was St. Paul who first expressed for 
 all Christendom the basic idea of our reli- 
 gion that the Person who had been for a 
 definite historical period a visible, tangible 
 revelation of God in the center of the little 
 Galilean group has now become for us for- 
 ever an invisible Life, an immanent Reality, 
 *“The World Within’’; published by The Macmil- 
 
 lan Company; 1918. cop. by The Macmillan Company, 
 by permission of The Macmillan Company. 
 
 4 
 
the self-giving, endlessly revealing Spirit,— 
 “The Lord is the Spirit.”—St. Paul looks 
 to this inward, resident Spirit as the su- 
 preme dynamic for moral and spiritual life. 
 * * * ‘The central ‘mystery’ which has 
 been brought to light by the Gospel is, he 
 insists, the “mystery” of Christ in men,— 
 “Christ in you.” Life, in the light of this, 
 takes on new and wonderful meaning, for 
 it is nothing short of re-living Christ,—‘for 
 me to live is Christ.” (Phil 1; 21) 
 
 Referring to the purpose and effect of the 
 inshining of the Light of Christ, he says, in 
 the same volume ;— 
 
 “Instead of a law-giver who fulminates 
 commands, with terror of condemnation, the 
 God of all mercy and tenderness “shines 
 into our hearts to give the light of His 
 glorious knowledge in the face of Jesus 
 Christ.” And His revelation of light and 
 grace and glory and righteousness does not 
 remain outside us as something foreign and 
 external, but it becomes a formative life and 
 
 42 
 
power in us, and makes us a living letter, or 
 epistle of Jesus Christ, with the new min- 
 istry of glory written in the inmost sub- 
 stance of our being, so that the Christian 
 himself, and not a written document, is the 
 exhibition of the message or covenant,—the 
 believer himself is the document.” 
 
 In the last-mentioned volume he quotes the 
 following from a writer of the Seventeenth 
 century ;— 
 
 “As William Dell once put it in the 
 Seventeenth century ;— 
 
 “The true religion of Christ is written 
 in the soul and spirit of man by the Spirit 
 of God; and the believer is the only book 
 in which God Himself writes His New 
 Testament.” 
 
 In his “Social Law in the Spiritual 
 World,”* speaking of the convictions held by 
 Friends of the present day, he says ;— 
 
 
 
 : *“The Social Law in the Spiritual World”; pub- 
 lished by The John C. Winston Co. 
 
 
 
 43 
 
“The true view, the proper formulation, 
 must hold that God is the inward principle 
 and ground of the personal life,—the in- 
 dwelling Life and Light of the soul, per- 
 meating all the activities. Man’s spiritual , 
 nature is rooted and grounded in the Divine 
 
 Life.” 
 
 In the last-mentioned volume, referring to 
 the possible union of the Divine Spirit and 
 the human spirit in one life, he says ;— 
 
 “Instead of regarding the Inner Light as 
 something foreign, it should rather be 
 thought of as the Divine Life personally 
 apprehended in our individual soul. It is 
 both human and Divine. It is the actual 
 inner self formed by the union of a Divine 
 and a human element in a single individual 
 
 life.” 
 
 It is interesting to compare this last state- 
 ment with the extract from the writings of 
 John Wilhelm Rowntree, quoted above, in 
 which he referred to a time 
 
“When the line between the conscience 
 and Christ grows very thin,’—and a time 
 “when the higher life of which I am always 
 aware, and which I have tried to follow, 
 becomes so merged in my thought of Christ, 
 and my devotion to Him, that I can hardly 
 distinguish the two in my mind.” 
 
 Referring to the “test of Spiritual guid- 
 ance,” in the book last-mentioned, Dr. Jones 
 says ;— 
 
 “The only test of some seeds is the ex- 
 amination of their life-product in the devel- 
 oped form. ‘This principle must always be 
 applied to any claim to Spiritual guidance. 
 If the thing manifested is of God, it will 
 tend to construct a unified spiritual life 
 which will better show the Divine nature in 
 the world.” 
 
 ° 
 
 In the extracts that have been presented 
 from the writings of the early Friends, and 
 some of their present-day followers, an effort 
 
 45 
 
has been made to accept and follow Whittier’s 
 counsel, and “direct our attention to the one 
 Central Truth of Quakerism, — the Divine 
 Immanence,—the Inspeaking Word ;”—and to 
 do this, not merely because they taught it and 
 he advised that we turn our attention to it,— 
 but because it is sincerely believed by many 
 to be the one vital and saving Truth of Chris- 
 tianity, clearly taught by Our Lord and Mas- 
 ter Himself, and by His immediate followers, 
 and also accepted and proved by actual expe- 
 rience in the lives of many of His devoted 
 servants and friends in all ages. Being so, it 
 should be most widely proclaimed, most gener- 
 ally accepted and lived. 
 
 It has been well said that 
 
 “Quakerism should not be the cult of a 
 few, but the life of a multitude. In the first 
 instance it owed its vitality to the fact that 
 it brought back to professing Christians the 
 living power of the first message of Christ. 
 “Union with Christ” was its inherent and 
 persistent theme.’’* 
 
 * From the Epistle of London Yearly Meeting, 1905. 
 
 46 
 
To quote once again the words of one whose 
 writings have already been freely referred to; 
 Friends of this day believe that 
 
 “There is room for a fellowship, all- 
 inclusive in its tender sympathy; drawn 
 close in the loving bondage of sincerity and 
 truth; for a noble simplicity of life and 
 manners, rich in true culture and the taste 
 born of knowledge; for a freedom that 
 scorns the flummeries of rank, and perquis- 
 ites of pride, because it knows the worth of 
 manhood and loves the privilege of friend- 
 ship; for a simple worship, homely and in- 
 formal because intimate and real.”’*' 
 
 In one of his later poems, Whittier seemed 
 to have the vision of the coming day when 
 “all shall know Him, from the least of them 
 to the greatest of them;” when all shall feel 
 the indwelling presence of His Spirit in the 
 heart; when all may hear His inspeaking 
 Word and be enabled to do His will; and he 
 
 ** From “Essays and Addresses,” by John Wilhelm 
 Rowntree, 1906. 
 
 47 
 
closed his poem,—““The Vision of Echard,’’— 
 with these words ;— 
 
 “What if the vision tarry ?— 
 God’s time is always best; 
 
 The true Light shall be witnessed, 
 The Christ within confessed: 
 
 In mercy or in judgment 
 
 He shall turn and overturn, 
 
 Till the heart shall be His temple, 
 Where all of Him shall learn.” 
 
Part Iwo 
 
es 
 A alte i 4 i 
 
 i 
 
 Mu RA 
 
 ( Wd 
 
 
 
Part Two 
 
 EXTRACTS RELATING TO LIGHT 
 
 and to 
 
 THE HOLY SPIRIT 
 
 Being Quotations from the Bible and from Ancient 
 and Modern Writers, referring to the Divine 
 Immanence—the Presence of the Spirit 
 of God or the Light of Christ 
 in the Soul of Man. 
 
 & 
 
 ..“We search the world for Truth;—we cull 
 The good, the pure, the beautiful, 
 And, weary seekers of the best, 
 We come back laden from our quest, 
 To find that all the sages said 
 Is in the book our mothers read.” 
 
 WHITTIER ;—‘“MiIRIAM.” 
 
 “Faithful sayings, treasure houses or pre- 
 cious and restful thoughts, which care cannet 
 disturb, nor pain make gloomy, nor poverty 
 take away from us,—houses built without 
 hands for our souls to live in.”—RUSKIN. 
 
“And behold I am with thee, and will keep thee 
 in all places whither thou goest.’—GENESIS xxviii; 
 di; 
 
 “Lo, I am with you always, even unto the end of 
 the world.’—MATTHEW xxviii; 20. 
 
 “Their characteristic or main distinguishing 
 point or principle is; The Light of Christ 
 within, as God’s gift for mans salvation.”— 
 WILLIAM PENN; “The Rise and Progress of 
 the People called Quakers.” 
 
 “This hidden Light, this inward vision, this 
 immediate union between the soul and God 
 himself, as revealed in Jesus Christ, is the 
 basis of the Quaker faith.”—JOHN WILLIAM 
 ROWNTREE. 
 
 “The Foundation of the Quaker faith is 
 the inward revelation of Jesus Christ,—the 
 great and all important Christian principle that 
 the Light of Christ in man is his sufficient and 
 saving teacher and guide.’ I accept that.’”— 
 
 Henry W. WILBUR. 
 
 52 
 
“If God will be with me, and will keep me in 
 this way that I go, * * then shall the Lord be 
 my God.’—GENESIS xxvili; 20-21. 
 
 “And He said, My presence shall go with thee, 
 and I will give thee rest.”—-ExoDUS xxxiii; 14. 
 
 “But there is a spirit in man; and the inspiration 
 of the Almighty giveth them understanding.”—Jos 
 RXR SS 
 
 “It is, I think, a source of profound en- 
 couragement to us in maintaining the doctrine 
 that the spirits of men are bound together with 
 one another and with the Spirit of God in the 
 girdle of love, to remember that we have be- 
 hind us so long a sequence of prophets, reach- 
 ing back in actual historical continuity to the 
 inspired Pharaoh of Tel-el-Amarna, across the 
 thousands of years. It falls even to us to carry 
 his teaching to its far-off fulfillment.” —JoHN 
 WILLIAM GRAHAM. 
 
 (The Pharaoh here referred to is Akhnaton, 
 commonly called, ‘“The Heretic King,” who 
 reigned B. C. 1375-1358.) 
 
 “T am sure that there is a common Spirit 
 that plays within us, and that it is the Spirit 
 of God.”—Sir THomas Brown ;—‘Religio 
 Medici.” 
 
 53 
 
“Tt is not in heaven, that thou shouldest say, Who 
 shall go up for us to heaven, and bring it unto us, 
 that we may hear it and do it? Neither is it beyond 
 the sea, that thou shouldest say, Who shall go over 
 the sea for us, and bring it unto us, that we may 
 hear it and do it? But the word is very nigh unto 
 thee, in thy mouth, and in thy heart, that thou may- 
 est do it.’”—DEUTERONOMY xxx : 12-14. 
 
 “Be strong and of a good courage; be not afraid, 
 neither be thou dismayed; for the Lord thy God is 
 with thee whithersoever thou goest.”—JOSHUA i : 9. 
 
 “So nigh is grandeur to our dust, 
 So near is God to man, 
 When Duty whispers low; “Thou must!” 
 
 The Youth replies; “I can.” 
 EMERSON. 
 
 Christ (the Word) was “the true Light that 
 lighteth every man that cometh into the 
 world.” 
 
 54 
 
“And if thou draw out thy soul to the hungry, and 
 satisfy the afflicted soul, then shall thy light rise in 
 obscurity, and thy darkness be as the noonday; and 
 the Lord shall guide thee continually, and satisfy 
 thy soul in drought, and make fat thy bones; and 
 thou shalt be like a watered garden, whose waters 
 fail not.”—ISAIAH lviii : 10-11. 
 
 “And hereby we know that he abideth in us, by 
 the Spirit which he hath given us.”—I Joun iii : 24. 
 
 “THou, O Christ! art all I want: 
 
 All in all in Thee I find: 
 
 Raise the fallen; cheer the faint; 
 
 Heal the sick, and lead the blind! 
 # # x 
 
 Thou of life the fountain art! 
 Freely let me take of Thee! 
 Spring Thou up within my heart! 
 Rise to all eternity!” 
 CHARLES WESLEY. 
 
 “Not one in mankind is exempted from this 
 illumination. * * * God discovers Himself 
 to every man.”—-WILLIAM PENN. 
 
 55 
 
“But this shall be the covenant that I will make 
 with the house of Israel; After those days, saith 
 the Lord, I will put my law in their inward parts, 
 and write it in their hearts; and will be their God, 
 and they shall be my people: 
 
 “And they shall teach no more every man his 
 neighbor, and every man his brother, saying, Know 
 the Lord; for they shall all know me, from the least 
 of them unto the greatest of them, saith the Lord; 
 for I will forgive their iniquity, and I will remem- 
 ber their sin no more.’—JEREMIAH xxxi : 33-34. 
 
 The above is quoted in part in the New 
 Testament; see Hebrews; 10 ch. 16 v. And 
 it was no doubt to this Scripture that Jesus 
 referred when he said ;— 
 
 “It is written in the prophets, And they shall be 
 all taught of God. Every man therefore that hath 
 heard, and hath learned of the Father, cometh unto 
 me.’-—JOHN vi : 45. 
 
 “There is for all a potential divine Son- 
 ship. The Inner Light is a universal and 
 Saving Light. God has left none without 
 the witness of His Spirit.” —ELBERT RUSSEL; 
 —‘The Spirit of Quakerism.” 
 
 56 
 
“Arise shine; for thy light ts come, and the glory 
 of the Lord is risen upon thee.”—IsAtAuH Ix : 1, 
 
 “The sun shall be no more thy light by day; 
 neither for brightness shall the moon give light unto 
 thee; but the Lord shall be unto thee an everlast- 
 ing light, and thy God thy glory. 
 
 “Thy sun shall no more go down; neither shall 
 thy moon withdraw itself; for the Lord shall be 
 thine everlasting light, and the day of thy mourning 
 shall be ended.’—IsAtau Ix : 19-20. 
 
 “Tt is the doctrine of Friends that the light 
 of Divine Truth, or Spirit of Christ, appears 
 to all men; to the wicked He comes as a re- 
 prover for sin, “the spirit of judgment and the 
 spirit of burning,” but to the obedient and 
 dedicated soul as a comforter in righteous- 
 ness.’—SAMUEL M. JANNEY. 
 
 57 
 
“Be strong and of a good courage, fear not nor 
 be afraid * * * for the Lord thy God, He it ts 
 that doth go with thee; He will not fail thee, nor 
 forsake thee.”—DEUTERONOMY xxxi : 6. 
 
 “The night is far spent, the day is at hand; let 
 us therefore cast off the works of darkness, and let 
 us put on the armor of light.”—ROMAN; xiii : 12. 
 
 “The constant standard of truth and good- 
 ness is God in the conscience, and liberty of 
 conscience is therefore the most sacred right, 
 and the only avenue to religion.” —WILLIAM 
 PENN; (quoted by George Bancroft in his 
 History of the United States; Vol. I, chap. 
 16.) 
 
 “In joy of inward peace, or sense 
 Of sorrow over sin, 
 
 He is His own best evidence, 
 His witness is within.” 
 
 WHITTIER; “Our Master.” 
 
“Be strong, all ye people of the land, saith the 
 Lord, and work; for I am with you, saith the Lord 
 of hosts.’—HAccat ii : 4. 
 
 “He that abideth in me, and I in him, bringeth 
 forth much fruit.’—JoHN xv : 4. 
 
 “For they were directed to the Light of 
 Jesus Christ within them, as the seed and 
 leaven of the Kingdom of God, near all be- 
 cause in all, and God’s talent to all, a faith- 
 ful and just witness and just monitor in every 
 bosom, the gift and grace of God to life and 
 salvation that appears to all, though few re- 
 gard it.’— WILLIAM PENN; Preface to 
 George Fox’s Journal.” 
 
 “Let man then learn the revelation of all 
 nature and all thought to his heart; this, 
 namely; that the Highest dwells with him; 
 that the sources of nature are in his own mind, 
 if the sentiment of duty is there.’”—EMERSON; 
 
 “The Over-Soul.” 
 
 59 
 
“When thou passeth through the waters, I will 
 be with thee; and through the rivers, they shall not 
 overflow thee.”’—ISAIAH xxxxili : 2. 
 
 “IT am with thee, to deliver thee.,—JEREMIAH i : 8. 
 
 “And his name shall be called, Immanuel, which 
 is being interpreted; God with us.’—MATTHEW i : 
 236 
 
 “Tneffable is the union of man and God in 
 every act of the soul. * * * When we have 
 broken our god of tradition and ceased from 
 our god of rhetoric, then may God fire the 
 heart with His presence.’”—EMErRsSON; ‘‘Spir- 
 itual Laws.” 
 
 “WHEN through the deep waters I call thee to go, 
 The rivers of sorrow shall not overflow: 
 
 For I will be with thee, thy sorrow to bless, 
 
 And sanctify to thee thy deepest distress.” 
 
 ANON. 
 
“This was the true Light which lighteth every 
 man that cometh into the world.”—JOHN i: 9. 
 
 “The grace of God which bringeth salvation hath 
 appeared unto all men,’—Titus ii : 11. 
 
 “Now the Lord God hath opened to me by 
 His invisible power how that every man was 
 enlightened by the divine Light of Christ; I 
 saw it shine through all.”—Grorce Fox; 
 Journal. 
 
 ‘“’The one corner stone of belief upon which 
 the Society of Friends is built is the convic- 
 tion that God does indeed communicate with 
 each of the spirits He has made, in a direct 
 and living inbreathing of some measure of His 
 own life; that He never leaves Himself with- 
 out a witness in the heart as well as the sur- 
 roundings of man.’—CAROLINE STEPHEN; 
 “Quaker Strongholds.” 
 
 “One faith alone, so broad that all mankind 
 Within themselves its secret witness find.” 
 
 WHITTIER :—“The Pennsylvania Pilgrim,” — 
 
 61 
 
“T am come a light into the world, that whosoever 
 believeth in me should not abide in darkness.” — 
 JOHN xii : 46. 
 
 “As long as I am in the world, I am the light 
 of the world.’—JOHN ix : 5. 
 
 “While ye have light, believe in the light, that ye 
 may be the children of light.”—Joun xii : 36. 
 
 “God did teach him (George Fox) by His 
 Spirit. The Light shone in his soul and he 
 saw the truth. He did not get it from the 
 Bible, though it was there. He knew it first 
 by revelation, and then, with the revelation 
 enlightening him, he could see the truth in the 
 Scriptures. ‘This is his doctrine of the Inward 
 Light.”—-TuRNER; ‘““The Quakers.” 
 
 “No picture to my aid I call: 
 I shape no image in my prayer; 
 I only know in Him is all 
 Of life, light, beauty, everywhere ;— 
 Eternal Goodness here and there!” 
 
 WHITTIER :—“Revelation.” 
 
“For with thee is the fountain of life; in thy light 
 shall we see light.’—PsaLM xxxvi : 9. 
 
 “Then spake Jesus again unto them, saying: I 
 am the light of the world; he that followeth me shall 
 not walk in darkness, but shall have the light of 
 life.’—JOHN viii : 12. 
 
 “ , .. that coherent conception of human 
 life and human culture which recognizes the 
 Divine Spirit as present and operative in all 
 the higher strivings of man.’ — PHILLIPS 
 BROOKS. 
 
 “LEAD! Kindly Light! amid the encircling gloom; 
 Lead Thou me on! 
 
 The night is dark, and I am far from home; 
 Lead Thou me on! 
 
 Guide Thou my feet! I do not ask to see 
 
 The distant scene; one step enough for me!” 
 
 JoHN Henry NEWMAN. 
 
 “Friends, mind the Light!”,—GerorceE Fox. 
 
“And I will pray the Father, and he shall give 
 you another Comforter, that he may abide with you 
 forever; 
 
 “Even the Spirit of truth; whom the world cannot 
 receive, because it seeth him not, neither knoweth 
 him; but ye know him, for he dwelleth with you, 
 and shall be in you.’—JOHN xiv : 16-17. 
 
 “Let this mind be in you, which was also in Christ 
 Jesus.” —PHILLIPIANS ii : 5. 
 
 “Only so far as God is present in our ex- 
 perience can we know anything about Him at 
 all. It is the immanence of the transcendent, 
 the presence of the infinite in our finite lives, 
 that alone explains the essential nature of 
 man.’’—PRINGLE-PATTISON ; ‘“The Spirit.” 
 
 “Let us not build altars in temples made 
 with hands, but in our own souls, where, un- 
 trammeled and alone, we can hold intelligent 
 communion with God.”—Witson S. Doan. 
 
 64+ 
 
“Howbeit when he the Spirit of truth is come, he 
 will guide you into all truth.’—JouN xvi : 13. 
 
 “The Spirit is the criterion. The Spirit is 
 the guide which leads into all truth. The 
 Quaker reads the Scriptures with delight, but 
 not with idolatry. It is his own soul which 
 bears the valid witness that they are true.”— 
 GEORGE BANCROFT. 
 
 “Let us lie low in the Lord’s power and 
 learn that truth alone makes rich and great.” 
 —Emerson; “Spiritual Laws.” 
 
 “Looking through George Fox’s life, and 
 viewing him as the great champion of purely 
 spiritual worship, one is inclined to say, with 
 William Penn, that his epitaph might well be; 
 “Many sons have done virtuously, but thou 
 excellest them all.” —-CHARLES H. SPURGEON. 
 
 65 
 
“And ye shall know the truth, and the truth shall 
 make you free.’—JOHN viii : 32. 
 
 ‘“‘How may we determine what is true? I 
 know no answer except this; We must trust 
 the Spirit of God acting through man’s ra- 
 tional and moral powers. ‘This is the Inward 
 Light,—the Light which lighteth every man.” 
 —Amory H. Braprorp. 
 
 “Love bids touch truth, endure truth, and embrace 
 Truth, though, embracing truth, love crush itself. 
 “Worship not me, but God!” the angels urge; 
 That is love’s grandeur.” 
 
 ROBERT BROWNING. . 
 
 “This emphasis on the Inward Light does 
 not discredit Jesus Christ as Master; rather it 
 provides the only trustworthy means of verify- 
 ing the validity of His claims. In the Inner 
 Light He stands crowned, and worthy of both 
 loyalty and worship.”—AMory H. BrapForp. 
 
 66 
 
“In him was life, and the life was the light of 
 men. ’—JOHN i : 4. 
 
 “There is light in every man, which so il- 
 -luminates his mind as to make it capable of 
 discerning reality. * * * ‘This Inward 
 Light reveals what is true in the Bible, in 
 other books, in man, and in the universe; also 
 it creates the desire to do the things which it 
 reveals to be right.”—Amory H. BrapForp. 
 
 “CHRIST,—whose glory fills the skies! 
 Christ,—the true and only Light! 
 
 Sun of Righteousness,—Arise! 
 Triumph o’er the shades of night! 
 Day-spring from on high, be near! 
 Day-star,—in my heart appear!” 
 
 CHARLES WESLEY. 
 
 “With firmness in the right, as God gives us to 
 see the right.” 
 ABRAHAM LINCOLN. 
 
 67 
 
“And the glory which thou hast given me I have 
 given unto them; that they may be one, even as we 
 are one; I in them, and thou in me, that they may 
 be perfected into one.”—JOHN xvii : 22-23. 
 
 “Glory is manifested excellence; light shin- 
 ing, not so much from without as lit up from 
 within It means inherent brightness, recog- 
 nized, radiant, resplendent. Perhaps hardly 
 enough stress is laid on this aspect of the in- 
 dwelling Christ, either in the theology or the 
 religion of the day.’—W. T. Davison; 
 “The Indwelling Spirit.” 
 
 “Tt is the living Christ we want to find, the 
 eternal revealer of the will of God. It is the 
 Spirit behind the letter that we need.’’—State- 
 ment of Yorkshire Quarterly Meeting,—1919. 
 
 68 
 
“That was the true Light, which lighteth every 
 man that cometh into the world. He was in the 
 world, and the world was made by him, and the 
 world knew him not. He came unto his own, and 
 his own received him not. But as many as received 
 him, to them gave he power to become the sons of 
 God, even to them that believe on his name.”’—JouN 
 be 912) 
 
 “For as many as are led by the Spirit of God, 
 they are the sons of God.’—ROMANS viii : 14. 
 
 “It is written that “when the fullness of 
 time was come, God sent forth His Son, made 
 of a woman, made under the law to redeem 
 them that were under the law, that we might 
 receive the adoption of sons, and “because ye 
 are sons, God hath sent forth the Spirit of 
 His Son into your hearts, crying, Abba, 
 Father.” —(Galatians iv : 6.) SAMUEL M. 
 JANNEY. 
 
 69 
 
“To all my dear Friends and brethren 
 everywhere; 
 
 . “He that hath the Son of God hath life, 
 and all that have not. the Son of God have 
 not life. The Son of God is He that makes 
 free from sin, and is come to deface and de- 
 stroy the image of the devil, and to renew 
 us up into the image of God, and to lead us 
 into all righteousness. Blessed be the Glori- 
 ous God, who has sent His Son into the 
 world, to take away the sins of the world.”’— 
 From an Epistle of George Fox, written in 
 1652—(when he was 28 years of age). 
 
 “The Quaker has but one word,—the In- 
 ner Light,—the Voice of God in the soul. 
 
 “That Light is a reality, and therefore in 
 its freedom the highest revelation of truth; it 
 is kindred with the Spirit of God, and there- 
 fore merits dominion as the guide to virtue; it 
 
 shines in every man’s breast, and therefore joins 
 the whole human race in the unity of equal 
 
 rights.’—-GEORGE BANCROFT; History of the 
 U. S. Vol. I; Chapter 16. 
 
 . 70 
 
“The Spirit itself beareth witness with our spirit, 
 that we are the children of God; And if children, 
 then heirs; heirs of God, and joint heirs with Christ; 
 if so be that we suffer with him, that we may also 
 be glorified together.’—ROMANS viii : 16-17. 
 
 “And because ye are sons, God hath sent forth the 
 Spirit of His Son into your hearts, crying, Abba, 
 Father.”—GaA.aTIANs iv : 6. 
 
 “CurisT in the heart! If absent there, 
 Thou canst not find Him anywhere. 
 Christ in the heart! O Friends, begin, 
 And build the throne of Christ within!” 
 
 ANON. 
 
 “The term that the Friends have most 
 largely used for their religious mysticism is the 
 “Inner Light’; though it is not the only term 
 
 they have used. We find such expressions as 
 “that of God within you,’ and the “Christ 
 
 within,’ and the “Spirit of Christ,” the “Holy 
 Spirit,” ; the “Seed,” and the “Seed of God.” 
 —ELBERT Russet ;—‘“The Spirit of Quaker- 
 ism.” 
 
 7 
 
“It pleased God to reveal His Son in me.”—GALA- 
 TIANS i : 15. 
 
 “He that believeth on the Son of God hath the 
 witness in himself.’—I JOHN v : 10. 
 
 “TI turned them to the Spirit in themselves, 
 a measure of which was given to every one of 
 them,—that they might know God and Christ, 
 and the Scriptures aright.” —GEorGE Fox. 
 
 “Instead of looking for God, then, behind 
 the vast mechanism of matter, or beyond the 
 starry spaces, we should look for him very 
 much closer home, as the God in whom we 
 live, and move and are; the immanent, and at 
 the same time transcendent, Spirit in immedi- 
 ate conjunction with our own souls. He is, 
 thus, as Thomas Hill Green used to say, as 
 near to us as our own conscience is.”—-RUFUS 
 M. Jones; “Religion as Reality, Life and 
 Power.” 
 
 72 
 
“Wherefore thou art no more a servant, but a 
 son; and if a son, then an heir of God, through 
 Christ.’—GaALATIANS iv : 7, 
 
 “Hereby know we that we dwell in him, and he 
 in us, because he hath given us of his Spirit.’? — I 
 JouHN iv : 13. 
 
 “© my brothers, God exists. ‘There is a 
 soul at the center of nature and over the will 
 of every man, so that none of us can wrong 
 the universe.’—EMeErsON; “Spiritual Laws.”’ 
 
 “Protestantism has never found any final 
 resting place short of this principle of Quaker- 
 ism, that the final religious authority is in- 
 ward, for there is in man not only the Light 
 of God, “‘that lighteth every man coming into 
 the world,’ but also the capacity to sense the 
 Light and follow it.’—-ELBERT RUSSELL; 
 “The Spirit of Quakerism.” 
 
 73 
 
“Wherefore he saith; Awake, thou that sleepest, 
 and arise from the dead, and Christ shall give thee 
 light.”—-EPHESIANS v : 14. 
 
 In the 57th chapter of Isaiah he declares; 
 “Thus saith the high and lofty One that in- 
 habiteth eternity, whose name is Holy; I dwell 
 in the high and holy place, with him also that 
 is of a contrite and humble spirit, to revive the 
 spirit of the humble and to revive the heart 
 of the contrite one.’—SAMUEL M. JANNEY- 
 
 “T could not be, O God, could not be at all, 
 wert Thou not in me; rather, were not I in 
 Thee, of whom all things are, by whom all 
 things are, in whom all things are.’”—Auc- 
 USTINE; “Confessions.” 
 
 “The Christian revelation afirms that God 
 ‘is in every human soul, and that the quickness 
 with which we turn toward truth and right 
 are the response of God to His own. ‘The 
 Quaker doctrine of the Inward Light, then, is 
 substantially the Christian doctrine of the In- 
 dwelling Spirit.’”—AmMory H. BrapForp. 
 
 74 
 
“But unto every one of us is given grace, accord- 
 ing to the measure of the gift of Christ.’—Epue- 
 SIANS iv : 7. 
 
 “The Divine Seed is in all men. As men 
 realize its presence and follow the Light of 
 Christ in their hearts they enter upon the right 
 way of life, and receive power to overcome 
 evil with good. ‘Thus will be built the City 
 of God.”—From an Appeal to All Men, is- 
 sued by the Meeting for Sufferings,—London, 
 1919. 
 
 “He suddenly found God as a living pres- 
 ence within,—I knew Him experimentally, he 
 says. * * * ‘There is something of God, 
 which may be called a divine seed or a divine 
 light, laid down in the nature and disposition 
 of the soul.’"—Rurus M. Jones; “Life and 
 Message of George Fox.” 
 
 “THERE is a vision in the heart of each. 
 Of Justice, Mercy, Wisdom; tenderness. 
 To wrong and pain, and knowledge of its cure.” 
 
 ROBERT BROWNING; “Paracelsus.” 
 
 75 
 
“Christ in you, the hope of glory.”—CoLossIANs 
 Atiiads 
 
 “It appears to have been the great work of 
 George Fox and the early Friends to draw the 
 attention of mankind from a reliance upon the 
 outward form to an experience of the inward 
 power of religion.”—-SAMUEL M. JANNEY. 
 
 “For him salvation was not believing the 
 doctrine of the atonement; it was a living, tri- 
 umphant deliverance from sin and the love of 
 it, and the formation of a new and Christlike 
 nature and spirit within.” —-RuFus M. Jones. 
 
 “AnpD I have felt 
 A presence that disturbs me with the joy 
 Of elevated thoughts; a sense sublime 
 Of something far more deeply interfused, 
 Whose dwelling is the light of setting suns, 
 And the round ocean, and the living air, 
 And the blue sky, and in the mind of man.” 
 
 WorpswortH: “Tintern Abbey.” 
 
 76 i 
 
“If we live in the Spirit, let us also walk in the 
 Spirit.”—GALATIANS v : 25. 
 
 “But some may desire to know what I have 
 at last met with. I answer; ‘I have met with 
 the Seed.” Understand that word, and thou 
 wilt be satisfied and inquire no further. I 
 have met with my God, I have met with my 
 Saviour, and He hath not been present with 
 me without His salvation but I have felt the 
 healings drop upon my soul from under His 
 wings. ’—IsAac PENINGTON. 
 
 (By ‘‘Seed” the early Friends meant a part 
 of the divine nature, capable of growth, which 
 was brought into the heart of man.” From 
 “Christian Life, Faith and Thought in the 
 Society of Friends.” 
 
 “Hoty Spirit, Truth Divine! 
 Dawn upon this soul of mine; 
 Word of God, and Inward Light, 
 Wake my spirit, clear my sight.” 
 
 SAMUEL LONGFELLOW: “Inspiration.” 
 
 77 
 
“Thanks be unto God for his unspeakable gift.” 
 —II CorINTHIANS ix : 15. 
 
 ce 
 
 . . which is Christ in you, the hope of glory.” 
 —COLOSSIANS i : 27, 
 
 “Would you know the blessing of all bless- 
 ings? It is this God of Love dwelling in your 
 soul, and killing every root of bitterness, which 
 is the pain and torment of every earthly, selfish 
 love.’—WILLIAM Law. 
 
 “On, gift of gifts! Oh, grace of grace! 
 That God should condescend 
 
 To make thy heart His dwelling place, 
 And be thy daily Friend! 
 
 Then go not thou in search of Him, 
 But to thyself repair; 
 
 Wait thou within the silence dim, 
 And thou ‘shalt find Him there!” 
 
 FREDERICK L. HosMeER: “The Indwelling God.” 
 
 78 
 
“T will pray the Father and He shall give you 
 another Comforter, that he may abide with you for 
 ever, even the Spirit of Truth.” 
 
 “For he that dwelleth with you shall be in you. 
 I will not leave you comfortless, I will come. to 
 you.’—JOHN xiv : 16-18. 
 
 “The term Christ is applied by the apostles 
 to the Spirit of God as manifested in man. 
 For instance, Paul writes of the children of 
 Israel under Moses, “they did all eat of the 
 same spiritual meat, and they did all drink 
 the same spiritual drink; for they drank of that 
 spiritual rock that followed them, and that 
 rock was Christ.””—(I Corinthians x : 4.)— 
 SAMUEL M. JANNEY. 
 
 “TRUTH is within ourselves; it takes no rise 
 From outward things, whate’er you may believe; 
 There is an inmost center in us all, 
 
 Where truth abides in fullness; and around, 
 Wall upon wall, the gross flesh hems it in, 
 
 This perfect, clear perception—which is truth.” 
 
 BROWNING: “Paracelsus.” 
 
 79 
 
“Ye have an unction from the Holy One, and 
 need not that any man should teach you.’—l JOHN 
 4) 320, 
 
 “In fact there can be no saving knowledge’ 
 of Christ but from immediate revelation. “No 
 man can come to me,” said Jesus, “except the 
 Father which hath sent me draw him.”’— 
 
 (John vi : 44.)— 
 
 “This drawing of the Father is the opera- 
 tion of His Spirit, for “the manifestation of 
 the Spirit is given to every man to profit 
 withal.”—(Corinthians xii : 7.)—SAMUEL 
 M. JANNEY. 
 
 “Blessed is the soul which heareth the Lord 
 speaking within her, and from His mouth re- 
 ceiveth the word of comfort.’—THomas A. 
 KEMPIS. 
 
 “The idea of God with us, the incarnation 
 of the Spirit, the union of Deity with human- 
 ity, was to the Quaker the dearest and the 
 most sublime symbol of man’s enfranchise- 
 ment.” —GEORGE BANCROFT. 
 
 80 
 
“Know ye not that ye are the temple of God, and 
 that the Spirit of God dwelleth in you?”—I Corin- 
 THIANS iii : 16. 
 
 “And what agreement hath the temple of God 
 with idols? for ye are the temple of the living God; 
 as God hath said, I will dwell in them, and walk 
 in them; and I will be their God, and they shall be 
 my people.”—II CORINTHIANS vi : 16. 
 
 “God hath built to Himself a natural tem- 
 ple in the consciences of men as the place 
 wherein He would be worshipped, and it is 
 there that men ought to look for His appear- 
 ance, and reverence and worship Him.’—Jus- 
 TIN Martyr. 
 
 “Gradually Fox’s mind cleared. The doc- 
 trine of an Inner Light, of Christ dwelling in 
 the heart of the believer as a teacher and a 
 purifier even to the entire extinction of sin, 
 solved all difficulties.” —GarDINER; ‘History 
 of the Commonwealth and Protectorate.” 
 
 $1 
 
“But if the Spirit of Him that raised up Jesus 
 from the dead dwell in you, he that raised up Christ 
 from the dead shall also quicken your mortal bodies 
 by His Spirit that dwelleth in you.”’—ROMANS viii : 
 at, 
 
 “What? Know ye not that your body is the temple 
 of the Holy Ghost? which is in you, which ye have 
 of God, and ye are not your own?’’—I CORINTHIANS 
 vi : 19. 
 
 “HELD our eyes no sunny sheen, 
 How could sunshine e’er be seen? 
 
 Dwelt no Power Divine within us, 
 How could God’s Divineness win us?” 
 
 GOETHE-SCHILLER: “The Xenien.” 
 
 “When a man lives with God, his voice shall 
 be as sweet as the murmur of the brook and 
 the rustle of the corn.”—EmMeERSON; “Self- 
 Reliance.” 
 
 82 
 
“He that is of God heareth God’s words.”—JouN 
 viii : 47. 
 
 “Then said Jesus to those Jews which believed on 
 Him, If ye continue in my word, then are ye my 
 disciples indeed; And ye shall know the truth, and 
 the truth shall make you free.”—JOHN viii : 31-32. 
 
 “,.. this youth (George Fox) had never- 
 theless, a Living Spirit belonging to him; also 
 an antique Inspired Volume, through which, 
 as through a window, it could look upwards, 
 and discern its celestial Home.” — THOMAS 
 CaRLYLE; ‘Sartor Resartus.” 
 
 “He was a fallible man, like the rest of us, 
 and he was not always wise, but this can be 
 said; He minded the Light in his soul and He 
 DID what He dared to dream of.’”—RuFus 
 M. Jonss; “Life and Message of George 
 Fox.” 
 
 “THEIR higher nature knew 
 They love truth best who to themselves are true, 
 And what they dare to dream of, dare to do.” 
 
 LOWELL. 
 
 83 
 
“In the beginning was the word; and the word 
 was with God; and the word was God.’—JouN 
 
 Ruighay 
 
 « . . « In him was life, and the life was the 
 light of men.”—JOHN i : 4. 
 
 “Though he refused to give to the scriptures 
 the title of the Word of God, he nevertheless 
 held them to be the words of God guiding and 
 instructing in the paths of blessedness, if only 
 they were intercepted by God’s light shining 
 in the heart of the spiritual man.”—GarpI- 
 NER; “History of the Commonwealth and Pro- 
 tectorate.” 
 
 “MOREOVER, not by narrow Reason’s ray 
 
 Shall this be ever compassed, but by light 
 Larger and brighter, shining from the heart.” 
 Sir Epwin ARNOLD: “The Light of the World.” 
 
 84 
 
“For God, who commanded the light to shine out 
 of darkness, hath shined in our hearts, to give the 
 light of the knowledge of the glory of God, in the 
 face of Jesus Christ.”—II CorINTHIANS iv : 6. 
 
 “Tt is the voice of Truth that light will 
 shine out of darkness. Therefore doth it shine 
 in the hidden part of mankind, that is in the 
 heart; and the rays of knowledge break forth, 
 making manifest and shining upon the inward 
 man which is hidden; Christ’s intimates and 
 co-heirs are the disciples of the Light.’’—CLE- 
 MENS ALEXANDRINUS. 
 
 “The Inward Light reveals the truths which 
 satisfy the profound, constant, and universal 
 Stine, ey 
 aspirations of humanity.’—Amory H. Brap- 
 FORD. 
 
 O Heavenly Light! From God’s own presence shin- 
 ing! 
 Be near us mid the shadows we meet upon our way; 
 Enlighten Thou our hearts! Cheer us from sin’s 
 repining; 
 “Shine on us more and more unto the perfect day!” 
 ANON. 
 
 85 
 
“Christ — the brightness of God’s glory and the 
 express image of His person.” —HEBREWS i : 3. 
 
 a 
 
 “GLory around thee, about thee; and thou fulfillest 
 thy doom,— 
 
 Making Him broken gleams, a mingled splendor and 
 gloom. 
 
 Speak to Him, thou, for He hears, and Spirit with 
 spirit can meet; 
 
 Closer is He than breathing, and nearer than hands 
 and feet.” 
 
 TENNYSON: “The Higher Pantheism.” 
 
 “The Inner Light is to the Quaker not only 
 the revelation of truth, but the guide of life 
 and the oracle of duty.” GEORGE BANCROFT. 
 
 “His foundation theory of man, as a being 
 possessed of something of God, taught from 
 within by direct illumination, made Him hope- 
 ful and persistently expectant. He saw in Ne- 
 groes and Indians, in the unfavored races 
 everywhere, moral and spiritual possibilities 
 which others had hardly suspected.” —RUFUS 
 M. Jones; “Life and Message of George 
 Fox.” 
 
 86 
 
“In whom ye also are builded together for an 
 habitation of God through the Spirit.’—EPHESIANS 
 Grice: 
 
 “For this cause I bow my knees unto the Father 
 of our Lord Jesus Christ * * that he would grani 
 you, according to the riches of His glory, to be 
 strengthened with might by His Spirit in the inner 
 man; that Christ may dwell in your hearts by 
 faith; * * and to know the love of Christ, which 
 passeth knowledge, that ye might be filled with all 
 the fullness of God.’’—EPHESIANS iii : 14-18. 
 
 “Q Love! O Life! our faith and sight 
 Thy presence maketh one; 
 As through transfigured clouds of white 
 We trace the noon-day sun.” 
 WuirttTigr: “Our Master.” 
 
 87 
 
“What is Christianity?—It is the life of 
 God in the soul of man.” —ANON. 
 
 “The Spirit of God and the Spirit of Christ 
 are the same, as further appears by the follow- 
 ing text; ‘““Ye are not in the flesh but in the 
 Spirit, if so be that the Spirit of God dwell in 
 you. Now if any man have not the Spirit of 
 Christ, he is none of His.’ —(Romans viii: 9.) 
 —SAMUEL M. JANNEY. 
 
 “Christianity ought to mean in every man 
 a reconstitution of his whole nature in relation 
 to God and his fellows, and this means the 
 renewal of His inmost Spirit by the indwelling 
 
 of the Divine.” —W. ‘T. Davison; ‘The In- 
 dwelling Spirit.” 
 
 “The highest court of appeal is within every 
 man. ‘This is Paul’s doctrine when he writes 
 of the Spirit bearing witness with our spirits; 
 or of the indwelling God confirming the high- 
 est intellectual conclusions and the deepest 
 moral convictions of intelligent and pure 
 souls.’—Amory H. BrapForp. 
 
 88. 
 
“One God and Father of all, who is above all, 
 and through all, and in you all.”’--EPHESIANS iv : 6. 
 
 “God is nigh thee; He is with thee; He is 
 within thee; I tell thee, Lucilius, there is a 
 Holy Spirit who sits within us all, the observer 
 and the guardian of all the good and evil we 
 do.” —SENECA. 
 
 “The enduring Power, not ourselves, that 
 makes for righteousness.””’ — MATTHEW Ar- 
 NOLD; “Literature and Dogma.” 
 
 “The basis of his (George Fox’s) teaching 
 was the belief that each soul is in religious 
 matters answerable not to its fellows, but to 
 God alone, without priestly mediation, because 
 the Holy Spirit is immediately present in every 
 soul, and is thus a direct cause of illumination.” 
 —JOHN Fiske; ‘Dutch and Quaker Colonies 
 in America.” 
 
 “Take all in a word! The truth in God’s breast 
 Lies trace for trace upon ours impressed. 
 
 Though He is so bright, and we are so dim, 
 
 We are made in His image to witness Him!” 
 
 BROWNING: “Christmas Eve.” 
 
 89 
 
“God * * * hath shined in our hearts, that we 
 should make shine the light of the knowledge of 
 the glory of God in the face of Jesus Christ.’— 
 
 “Be filled with the Spirit.’—-EPHESIANS v : 18. 
 II CoRINTHIANS iv : 6. 
 
 “What men need to know in personal ex- 
 perience is not so much the existence of God 
 afar off as Creator and Ruler, but God here 
 and now as an indwelling Spirit.”— W. T. 
 Davison; “The Indwelling Spirit.” 
 
 “THe dear Christ dwelleth not afar,— 
 The King of some remoter star,— 
 
 But here amid the poor and blind, 
 
 The wronged and suffering of our kind, 
 In works we do, in prayers we pray, 
 
 Life of our life, He lives today.” 
 
 WHiriTier: “The Meeting.” 
 
 “AND every virtue we possess, 
 
 And every victory won, 
 
 And every thought of holiness 
 Are His alone.” 
 
 HARRIET AUBER. 
 
 90 
 
“So let your Light shine before men that they may 
 see your good works, and glorify your Father which 
 is in heaven.”—MATTHEW v : 16. 
 
 “Tf ye know these things, happy are if ye do 
 them.” —JOHN xiii : 17. 
 
 “Knowledge of the Truth is good; fidelity 
 to the Truth is better; and the union of these, 
 —knowledge of, and fidelity to, the Truth,— 
 realizes the highest aim of the human spirit, 
 and is the only true success that men may 
 know.” —ANON. 
 
 “T have always thought of William Penn as 
 a Knight of the Spirit, setting forth on a holy 
 quest, to do his Father’s will.’ — Wooprow 
 WILSON. 
 
 “Trey followed Truth and found her 
 Where all may hope to find,— 
 * * # 
 
 Where faith, made whole by deed, 
 Breathes its awakening breath 
 Into the lifeless creed.” 
 
 LoweLL: “The Commemoration Ode.” 
 
 91 
 
“Know ye not that ye are the temple of God, and 
 that the Spirit of Christ dwelleth in you?”—I Cor- 
 INTHIANS iii : 16. 
 
 “WITHIN himself he found the law of right 
 He walked by faith and not the letter’s sight, 
 And read his Bible by the Inward Light.” 
 
 WuitTlrr: “The Pennsylvania Pilgrim.” 
 
 “If we are living different and better lives 
 because of Christ, then he lives in us, and his 
 work has been fruitful in that we are new 
 creatures in him.”—-ELBERT RUSSELL; ‘As 
 each Day Comes.” 
 
 “We know of no Inner Light but that of 
 the Lord Jesus Christ in the soul. When we 
 talk of the Inner Light we mean nothing more 
 nor less than George Fox meant by the words, 
 the Christ Within. * * * We recognize no 
 Inner Light that is not an emanation of God 
 Himself. But whatever we call it,—whether 
 Inner Light, or Holy Spirit, or Christ Within, 
 — it is the same thing.’ — SyL_vanus P. 
 ‘THOMPSON. 
 
 92 
 
“But if we walk in the light, as He is in the light, 
 we have fellowship one with another, and the blood 
 of Jesus Christ his son cleanseth us from all sin.” 
 —I JoHN i: 7. 
 
 “He that loveth his brother abideth in the light, 
 and there is none occasion of stumbling in him.” 
 —I JouN ii : 10. 
 
 “WALK in the Light and thou shalt know 
 That fellowship of love 
 
 The Spirit only can bestow, 
 
 Who dwells in light above. 
 
 Walk in the Light, thy path shall be 
 
 A path, though thorny, bright; 
 
 For God, thy grace, shall dwell in thee, 
 And God himself is Light!” 
 
 BERNARD BARTON, 
 
 “THROUGH love to light! How wonderful the way 
 That leads through darkness to the perfect day! 
 Through darkness and through dolors of the night 
 To morning that comes shining o’er the sea. 
 Through love to light! Through light, O God, to 
 Thee! 
 Who art the love of love,—the eternal light of 
 light!” 
 RICHARD WATSON GILDER. 
 
 93 
 
“Where the Spirit of the Lord is, there is liberty.” 
 —II CORINTHIANS iii : 17. 
 
 “If any man hath not the Spirit of Christ, he is 
 none of His.’—-ROMANS viii : 10. 
 
 “Every one that is of the truth, heareth my voice.” 
 —JOHN xvili : 37. 
 
 ‘Liberty is to suspect and yet reverence self; 
 * * * to reverence that within us which is 
 allied to God, redeemed by God the Son, and 
 made a temple of the Holy Ghost.” —FREDER- 
 IcK W. RoBeERTSON; “Freedom by the Truth.” 
 
 “Reward is, in the order of grace, the na- 
 tural consequence of well-doing. It is life 
 becoming more life. It is the Holy Spirit of 
 God in man making itself more felt, and ming- 
 ling more and more with his soul, felt more 
 consciously with an ever-increasing heaven.’’— 
 FREDERICK W. ROBERTSON. 
 
 94 
 
“I am come that they might have life, and that 
 they might have it more abundantly.”—JouN x : 10. 
 
 “He that hath the Son of God hath life, and he 
 that hath not the Son of God hath not life.’—I Joun 
 wie1Z, 
 
 “IT in them, and Thou in me; that they may be 
 perfected into one.”’—JOHN xvii : 23. 
 
 “Nothing is adequate for man that stops 
 short of binding the human and the Divine 
 together into one single life-process.’””—-RUFUS 
 M. Jones; “Religion as Reality, Life and 
 Power.” 
 
 “There comes a time when the higher life 
 of which I am always aware, and which I 
 have tried to follow, becomes so merged in my 
 thought of Christ and my devotion to Him, 
 that I can hardly distinguish the two in my 
 mind.” —JOHN WILHELM ROWNTREE. 
 
 “BUT warm, sweet, tender, even yet 
 A present help is He; 
 
 And faith has still its Olivet, 
 
 And love its Galilee.” 
 
 Wuittier: “Our Master.” 
 
 95 
 
“This then is the message, which we have heard 
 of him and declare unto you, that God is Light, 
 and in him is no darkness at all.”—I JOHN i: 5. 
 
 “Ye are all the children of light, and the children 
 of the day; we are not of the night, nor of the 
 darkness.’——I 'THESSALONIANS v : 5. 
 
 “Christ in you, the hope of glory.”—-CoLOSSIANS 
 Wrage 
 
 “The Christ that is in the hearts of believers 
 is but a faint foreshadowing of the Christ that 
 is to be.”——W. T. Davison; “The Indwelling 
 Spirit.” . 
 
 “HAIL to thee, thou Hebrew youth, 
 Light of life and soul of truth! 
 Blest the day that gave thee birth, 
 Bringing hope to all the earth! 
 
 Be our eyes unsealed to see 
 What thou wert we are to be: 
 Seeing thee divinely fair, 
 
 All shall then thy likeness wear!” 
 
 WILLIAM H. Furness, 
 
 96 
 
“That they may be one, even as we are one; I in 
 them, and Thou in me, that they may be perfected 
 into one.”—JOHN xvii : 23. 
 
 “THAT Presence and that Power who fills 
 All hearts with what is Life and what is Love.” 
 Sir EDWIN ARNOLD: “The Light of the World.” 
 
 “Anp largest, fullest, in His own sure soul 
 Dwelt immanent “Our Father.” 
 
 Sir EpwIN ARNOLD: “The Light of the World.” 
 
 “There is no other way to know God but 
 this way of inner love-experience. Only a 
 
 son can know a Father.” —RuFrus M. Jongs; 
 “The Inner Life.” * 
 
 “SHow me Thy face, — one transient gleam of love- 
 liness divine, 
 And I will never think or dream of other love than 
 Thine; 
 All lesser light shall vanish quite, all lower glories 
 wane; 
 The beautiful of earth shall then a holier radiance 
 gain.” 
 ANON. 
 
 *From “The Inner Life,” by Dr. Rufus M. Jones; 
 cop. 1916 by The Macmillan Company, by permission 
 of The Macmillan Company. 
 
 97 
 
“And we all, with open face, beholding as in a 
 glass the glory of the Lord, are changed into the 
 same image, from glory to glory, even as by the 
 Spirit of the Lord.’—II CoriNTHIANS iii : 18. 
 
 “A willing ear 
 
 We lent him. Who but hung to hear 
 
 The rapt oration flowing free 
 
 From point to point, with power and grace, 
 
 And music in the bounds of law, 
 
 To those conclusions when we saw 
 
 The God within him light his face!” 
 
 TENNYSON: “In Memoriam”; 
 
 (of Arthur Hallam.) 
 
 “Some time or other, at some rare moments 
 of the Divine Spirit’s supremacy in our souls, 
 we all put on the heavenly face that will be 
 ours hereafter, and for a brief lightning space 
 our friends behold us as we shall look when 
 this mortal has put on immortality. On Arthur 
 Hallam’s brow and eyes this heavenly light, so 
 fugitive on other human faces, rested habitu- 
 ally.”—-Frances A. KEMBLE. 
 
 98 
 
“God is a Spirit, and they that worship Him must 
 worship Him in spirit and in truth.”’—JOHN iv : 24. 
 
 “Ye know Him; for He abideth with you, and 
 shall be in you.”—JOuN xiv : 18. 
 
 “His light shines on me from above ;— 
 His low voice speaks within ;— 
 
 The patience of Immortal Love 
 Outwearying mortal sin.”— 
 
 Witter: “My Birthday.” 
 
 “Christian liberty is right will, sustained by 
 love, and made firm by faith in Christ.”— 
 FREDERICK W. ROBERTSON. 
 
 “HEARKEN! Hearken! 
 God speaketh in thy soul.” 
 
 ELIZABETH BARRETT BROWNING. 
 
 99 
 
“Light is sown for the righteous, and gladness for 
 the upright in heart.’—PsaLM Ixxxxvii : 11. 
 
 “Endeavoring to keep the unity of the Spirit in 
 the bond of peace.”’—EPHESIANS iv : 3. 
 
 “IT found no narrowness (in my heart) re- 
 specting sects and opinions; but believed that 
 sincere, upright-hearted people, in every so- 
 ciety, were accepted of Him.’ —]JoHN WOoL- 
 MAN- 
 
 “For there was freedom in that wakening time 
 
 Of tender souls; to differ was not crime; 
 
 The varying bells made up the perfect chime.” 
 Wuirttrr: “The Pennsylvania Pilgrim.” 
 
 “T will not meanly decline the immensity of 
 good, because I have heard that it has come 
 to others in another shape.” —EMERSON; “‘Spi- 
 ritual Laws.” 
 
 “We love and claim freedom for ourselves; 
 why not, then, cheerfully grant it to others >— 
 as being their right, even as our freedom is 
 our right ?”—-ANON. 
 
 100 
 
“Whereof I was made a minister, according to the 
 gift of the grace of God, given unto me by the effec- 
 tual working of his power.”—EPHESIANS iii : 7. 
 
 “To open their eyes, and to turn them from dark- 
 ness unto light, and from the power of Satan unto 
 God.”—ActTs xxvi : 18. 
 
 “Mysticism has its pitfalls and its limita- 
 tions, but this much is sound and true, that 
 the way to know God is to have inner heart’s 
 experience of Him, like the experience of the 
 
 Son.”—RuFus M. Jonss; “The Inner Life.” 
 
 “THAT radiance of the Kingdom, that high noon 
 Of Life and Love, which shining inwardly, 
 Hath never any night.” 
 
 —Sir EpwIn ARNOLD, 
 “The Light of the World.” 
 
 101 
 
“Tt 1s no longer I that live, but Christ that liveth 
 in me.”—GALATIANS ii : 20. 
 
 “There are three ways the primitive Quak- 
 ers used the term, “Inner Light;’—As a Di- 
 vine Life resident in the soul ;—as a source of 
 guidance, and illumination; and as a ground 
 of spiritual certitude.’ — Rurus M. Jongs; 
 “The Social Law in the Spiritual World.” 
 
 “If any sincere Christian casts himself with 
 his whole will upon the Divine Presence which 
 dwells within him, he shall be kept safe unto 
 the end.”—-CarDINAL HENRY E. MANNING. 
 
 “LEANING on Him, make with reverent meekness 
 His own, thy will; 
 And with strength from Him, shall thy utter weak- 
 ‘ ness 
 Life’s task tulfill.” 
 Wuirtier: “My Soul and I.” 
 
 102 
 
“Behold; to obey is better than sacrifice.’—I SAM- 
 UEL xv : 22, 
 
 “Obey * * and thy soul shall live.”—JEREMIAH 
 Xxxviii : 20. 
 
 “And after the earthquake, a fire; but the Lord 
 
 was not in the fire; and after the fire, a still, small 
 voice.”—I KINGS xix : 12. 
 
 “Tf any man will do his will, he shall know of 
 the doctrine, whether it be of God, or whether I 
 speak of myself.’—JouHN vii : 17.- 
 
 “We need only obey. There is guidance 
 for each of us, and by lowly listening we shall 
 hear the right word.” EMERSON. 
 
 “Aye, obeys. ‘That is where our faith 
 is weak. “That is where we need the potency 
 of the Gospel. We know better than we do.” 
 —JOHN WILHELM ROWNTREE. 
 
 103 
 
“Know ye not your own selves, how that Jesus 
 Christ is in you, except ye be reprobates?”—II Cor- 
 INTHIANS xiii : 5. 
 
 “Whither shall I go from thy Spirit? or whither 
 shall I flee from thy presence?”—PSALM cxxxix : 7. 
 
 “How oft a gleam of glory sent 
 
 Straight through the deepest, darkest night, 
 Has filled the soul with heavenly light,— 
 With holy peace and sweet content.” 
 
 ANON. 
 
 “The Germans have a beautiful equivalent 
 for the English expression “ a still, small 
 voice.’ ‘They call it “ein kleines Fluestern” ; 
 —A Gentle Whispering.—ANON. 
 
 “T wiLL hear what the Lord God may say in me. 
 
 Blest are the ears that catch the throbbing whisper 
 of the Lord, 
 
 And turn not to the buzzings of the passing world; 
 
 That listen not to voices from without, 
 
 But to the Truth that teaches from within.” 
 
 —Tuomas A. KeEmpPIs. 
 
 104 
 
“Yea, though I walk through the valley of the 
 shadow of death, I will fear no evil; for Thou art 
 with me; Thy rod and Thy staff, they comfort me.” 
 —PSALM xxiii : 4. 
 
 “And there shall be night no more; and they need 
 no light of lamp, neither light of sun; for the Lord 
 God shall give them light, and they shall reign for- 
 ever and ever.’—REVELATION xxii : 5. 
 
 “Peace, let it be! for I loved him 
 and will love him forever; 
 The dead are not dead, but alive!” 
 
 —TENNYSON; “Vastness.” 
 
 “Q Light that followest all my way,— 
 I yield my flickering torch to Thee; 
 
 My heart restores its borrowed ray, 
 That in Thy sunshine’s blaze its day 
 May brighter, farier be!” 
 
 GEORGE MATHESON. 
 
 “ArT builds on sand;—the works of pride 
 And human passion change and fall; 
 
 But that which shares the life of God 
 With Him surviveth all!” 
 
 Wuirtier: “Wordsworth.” 
 
 105 
 
The following are a few quotations refer- 
 ring to light,—beautiful and helpful in them- 
 selves, although not directly referring to the 
 Light of the Holy Spirit ;— 
 
 “Who coverest Thyself with light, as with a gar- 
 ment.’’—PSALM civ : 2. 
 
 “The most beautiful thing in all God’s uni- 
 verse is light,—for it is not only beautiful in 
 itself, but it reveals all other beauties to us.” 
 —SPINOZA. 
 
 “'ToucHED by a light that hath no name,— 
 A glory never sung,— 
 
 Aloft on sky and mountain wall 
 
 Are God’s great pictures hung.” 
 
 WHITTIER. 
 
 “That which befits us, embosomed in won- 
 der and beauty as we are, is cheerfulness and 
 courage, and the endeavor to realize our as- 
 pirations. Shall not the heart that has re- 
 ceived so much, trust the Power by which it 
 lives ?’—EMERSON. 
 
 106 
 
“Tue light of larger love than shines for earth 
 Made beautiful her eyes.” 
 Sir Epwin ARNOLD: “The Light of the World.” 
 
 Compare the above with the following from Ten- 
 nyson’s “Idyls of the King.” 
 
 “BEYOND my knowing of them, beautiful; 
 Beyond all knowing of them, wonderful ; 
 Beautiful in the light of holiness.” 
 
 TENNYSON. 
 
 “Titi darkness fled again 
 And brought back Dawn, and that diviner Light 
 Shed from Him.” 
 Sir Epwin ARNOLD. 
 
 “THERE is a light in yonder sky,— 
 A light not seen by human eye; 
 But bright and clear to inward sense 
 It shines,—the Star of Providence!” 
 ANON. 
 
 107 
 
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