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to those nations who never had it in their power to come to a knowledge of these Writings. And, consequently, if we are to suppose that infants are not lost, for the want of that knowledge which it is impossible they should have so likewise of deaf and dumb persons, and of all others who are under the same privations, from causes equally beyond their control.

But in contending that men may be saved without the knowledge of the Scriptures, we do not intend, in any degree, to let down their excellence, or deny their Divine authority, or the superior advantages that we possess, who have them. The reasoning of the apostle may, very properly, be brought to illustrate our views on this subject. After showing that the Gentiles were objects of Divine regard, he came to a question, very similar to that now under consideration; “What advantage then hath the Jew?" His answer was very appropriate; "Much every way: chiefly, because that unto them were committed the Oracles of God." Rom. iii. 1, 2. And the Scriptures now embrace not only what they possessed the Law, the Prophets, and the Psalms, but the New Testament in addition to these. So that the advantages we possess over the Heathen part of the world, are abundantly superior to those which were possessed by the Jews. And we are bound to acknowledge, commemorate, and be humbly thankful for these advantages. And, more than this, if we do not make a corresponding improvement, our condemnation will be in proportion.

The inference-because salvation is possible to those who are deprived of the knowledge of the Scriptures, that they are not eminently useful to those who have them, or capable of being so, cannot be drawn from reason or

analogy. Such an idea would have a direct tendency to cut off the sense of the blessings we enjoy, and deprive us of the feelings of gratitude to the Divine Source of those blessings.

I am aware that it is possible not to distinguish between that which is indispensable, and that which is useful-and consequently not to ascribe to that which is not indispensable, its due weight and importance. These errors have been fallen into, in regard to the Scriptures. While some have supposed they were indispensable, others, in avoiding this extreme, have denied their utility altogether; supposing that, because the Grace of God is sufficient, and has appeared to all men, it is producing unnecessary perplexity in the Heathen part of the world, to introduce among them the views, principles, and precepts which are presented to us in the Scriptures. The sentiment amounts to this; that, as man may be saved by the operations in his own mind, taken in connexion with what "Christ has done for us, without us," it is unnecessary, and perhaps improper, to disturb him with any ideas but his own. Whoever entertains opinions like these, is certainly bound, by his own principles, to observe a profound silence. Whatever may be the ignorance of men-whatever light and knowledge he may think has been bestowed upon him, mankind, according to his own doctrine, are not to be benefitted by his sentiments, or his labours for their instruction. If he does propagate his opinions, he gives a practical contradiction to the very sentiments he is endeavouring to establish.

A man, we know, may exist in a state of extreme privation. And yet no one would suppose there would be no advantage, no blessing, in any thing he could

possess above that state of privation and mere existence. And thus in the case before us; though we contend that a man may be saved, who is deprived of all instrumental advantages, yet we are bound to acknowledge that these external means are favours, for which we should be deeply and reverently thankful to Almighty God, who has been pleased to bestow them upon us. And the Holy Scriptures stand pre-eminently high among those blessings, for which we should be thus thankful. "Bless the Lord, O my soul!" said the Psalmist, "and forget not all his benefits." Psa. ciii. 1, 2. And this remains to be the language of the pious mind.

Thus the Society, from the beginning, though they have been unwilling to apply a name to the Scriptures, which belongs to the Divinity-and though they have been unwilling to ascribe to them an office and an efficacy, which belong to Christ; yet they have valued them above all other writings in the world; and in all cases, and at all times, have been willing to bring their principles and practices to them, as to a certain test. And not only so, but the different Yearly Meetings, from their institution down to the present day, have made it a rule of the Society, and held it up as a strong obligation on all its members" frequently to read the Holy Scriptures." And inferior meetings are required to inform superior meetings, whether these advices are observed in the families within their limits or not.

The following extracts are taken from the advices issued by the Yearly Meeting held in London; annexing to each the date at which it was issued.

"Recommended, as an incumbent duty on Friends, to cause their children to be frequent in reading the

Holy Scriptures, and to observe to them the examples of such children, as in Scripture are recorded to have early learned the fear of the Lord, and hearkened to his counsel." 1709.

"It is also seriously advised, that no Friends suffer romances, play-books, or other vain and idle pamphlets, in their houses or families, which tend to corrupt the minds of youth; but that they excite them to the reading of the Holy Scriptures, and religious books. Let the Holy Scriptures be early taught our youth, diligently searched and seriously read by Friends, with due regard to the Holy Spirit from whence they came, and by which they are truly opened: for they contain excellent doctrines, rules, and precepts, Divine and moral." 1720.

And, dear Friends! inasmuch as the Holy Scriptures are the external means of conveying and preserving to us, an account of the things most surely to be believed concerning the coming of our Lord Jesus Christ in the flesh, and the fulfilling of the prophecies relating thereto; we therefore recommend to all Friends, especially elders in the Church, and masters of families, that they would, both by example and advice, impress on the minds of the younger, a reverent esteem of those Sacred Writings, and advise them to a frequent reading and meditating therein; and that you would, at proper times and seasons, and when you find your minds rightly disposed thereunto, give the youth to understand, that the same good experience of the work of sanctification, through the operation of the Spirit of God, which the Holy Scriptures plentifully bear testimony to, is to be witnessed by believers in all generations, as well as by those in the first ages of Christianity; in which case, some account

of your own experience will be helpful to them. And this we recommend, as the most effectual means of begetting and establishing in their minds, a firm belief of the Christian doctrine in general, as well as the necessity of the aid and help of the operations of the Holy Spirit of God in the hearts of men, in particular, contained in that most excellent book, the Bible; and of preserving them from being defiled with the many pernicious notions and principles, contrary to such sound doctrine, which are at this time industriously dispersed in the nation, to the reproach of the Christian profession in general." 1728.

"That they accustom them to the frequent and diligent reading of the Sacred Writings, which through Divine goodness are afforded to us, for our "instruction in righteousness:" 2 Tim. iii. 16. and "that we, through patience and comfort of the Scriptures might have hope." Rom. xv. 4. 1769.

"We earnestly recommend to all, the frequent perusal of the Holy Scriptures, according to repeated exhortations." 1789.

"We believe there is an increased attention in Friends in various parts, not only to promote in their families the frequent reading of the Holy Scriptures, but to make it the employment of a portion of time daily. We commend this practice; and we believe that if the heads of families are careful in cultivating the Seed of Truth in themselves, there will be so little danger of the custom becoming formal, that it will not unfrequently be the means of quickening the minds of those concerned in it; more especially if a subsequent pause be allowed, in order that the sacred truths which have been read, may

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