The object of the study upon which we herein enter, is not to discover or formulate fixed and infallible doctrine to control thinking, and curb the individual conscience. Our purpose is rather to condense and codify, and possibly interpret, certain beliefs which have been held by Friends since the foundation of our Society, and particularly the doctrines held during the Society's formative period. In addition, to present such a view of the discipline as will lead to wider and more thorough understanding of our principles and testimonies, the manner of our worship, and the method of conducting our business, on the part of our membership.

In considering the doctrinal deliverances of Fox, Barclay, Penn and their associates of the seventeenth century, it is important that we keep certain facts in mind. These highly favored and undoubtedly inspired persons, were limited by the general knowledge of their time, touching many if not most of the matters which they treated. They were not able to rise entirely above the current superstitions of the age in which they lived. The findings of modern science, and the devel

opment of the critical method touching both sacred and profane history, have modified many of the contentions, and qualified all of the deliverances of the seventeenth century writers. If the great Presbyterian Church were to attempt today to formulate a declaration of the fundamental faith of Calvinism, it is almost certain that the statement would not be couched in the terms of the Westminster Confession. If the Anglican Church, either in its English or American branches, should undertake to restate the grounds of religious faith, it is not at all likely that the language of the Thirty-nine Articles would be employed. So today, Friends, in an attempt to state the spiritual truths of their faith, must use the seventeeth century material inherited from the fathers, not so much as the last word of the Society to the world, as a statement of general fundamental truth, vital in its essentials, but subject to varying interpretation and progressive application to human conditions. This rational view of even fundamental doctrine, will appear more plainly as this study proceeds.

THE INNER LIGHT.

We presume that all classes of Friends will substantially agree that the particularly distinguishing doctrine of the Society is its claim and conception regarding the Inner Light. Without this doctrine, and possibly our peculiar theory of worship and the ministry, the Society would have had little reason for existence in the beginning, and still less for continuance since. Going with this doctrine, and an essential part of it, is the belief in Immediate Revelation, elaborately set forth in the second proposition of "Barclay's Apology." No other affirmation that could be classified as doctrine, caused early Friends to be more misunderstood or involved them in more trouble with Prelacy in England, and Puritanism in America, than this. The first of the persecuting statutes against Quakers passed in Massachusetts, denominated them "a cursed sect of hereticks," "who take upon them to be immediately sent of God."

As a matter of right and necessity, we should go for the initial consideration of this doctrine to George Fox himself. While statements regarding the Inner Light are much more clear as to where the Light is to be found, than as to what it really