They say, in the first place, that it was the language of the holy men of old. [16] “I said, says Elihu, days should speak, and multitude of years should teach wisdom.  But there is a spirit (or the spirit itself is) in man, and the inspiration of the Almighty giveth him understanding.”  The Levites are found also making an acknowledgment to God; [17] “That he gave also their forefathers his good spirit to instruct them.”  The Psalms of David are also full of the same language, such as of [18] “Shew me thy ways, O Lord; lead me in the truth.” [19] “I know, says Jeremiah, that the way of man is not in himself.  It is not in man that walketh to direct his steps.”  The martyr Stephen acknowledges the teachings of the spirit, both in his own time and in that of his ancestors. [20] “Ye stiff-necked, and uncircumcised in heart and ears, ye do always resist the holy spirit.  As your fathers did, so do ye.”  The Quakers also conceive it to be a doctrine of the gospel.  Jesus himself said, [21] “No man can come to me except the Father, which sent me, draw him—­It is written in the prophets, they shall all be taught of God.” [22]St. John says, “That was the true light, (namely, the word or spirit) which lighteth every man that cometh into the world.”  St. Paul, in his first letter to the Corinthians, asserts, [23]that “the manifestation of the spirit is given to every man to profit withal.”  And, in his letter to Titus, he asserts the same thing, though in different words:  [24] “For the grace of God, says he, which bringeth salvation, hath appeared unto all men.”

[Footnote 16:  Job 32. 7.]

[Footnote 17:  Nehemiah 9. 20.]

[Footnote 18:  Psalm 25. 4.]

[Footnote 19:  Jeremiah 10. 23.]

[Footnote 20:  Acts 7. 51.]

[Footnote 21:  John 6.44.45]

[Footnote 22:  John 1. 9.]

[Footnote 23:  i Cor. 12. 7.]

[Footnote 24:  Titus 2. 11.]

The spirit of God, which has been thus given to man as a spiritual guide, is considered by the Quakers as teaching him in various ways.  It inspires him with good thoughts.  It prompts him to good offices.  It checks him in his way to evil.  It reproves him while in the act of committing it.

The learned Jeremy Taylor was of the same opinion.  “The spirit of grace, says he, is the spirit of wisdom, and teaches us by secret inspirations, by proper arguments, by actual persuasions, by personal applications, by effects and energies.”

This office of the spirit is beautifully described by Monro, a divine of the established church, in his just measures of the pious institutions of youth, “The holy spirit, says he, speaks inwardly and immediately to the soul.  For God is a spirit.  The soul is a spirit; and they converse with one another in spirit, not by words, but by spiritual notices; which, however, are more intelligible than the most eloquent strains in the world.  God makes himself to be heard by the soul by inward motions, which it