The Quakers conceive again from these expressions of the Apostle, that these two principles in man are different from each other; they are mentioned under the distinct names of the spirit of man, and of the spirit of God. The former they suppose to relate to the understanding: the latter conjointly to the understanding and to the heart. The former can be brought into use at all times, if the body of a man be in health. The latter is not at his own disposal. Man must wait for its inspirations. Like the wind, it bloweth when it listeth. Man also, when he feels this divine influence, feels that it is distinct from his reason. When it is gone, he feels the loss of it, though all his rational faculties be alive. "Those, says Alexander Arscott, who have this experience, certainly know that as at times, in their silent retirements and humble waitings upon God, they receive an understanding of his will, relating to their present duty, in such a clear light as leaves no doubt or hesitation, so at other times, when this is withdrawn from them, they are at a loss again, and see themselves, as they really are, ignorant and destitute." The Quakers again understand by these expressions of the Apostle, which is the point insisted upon in this chapter, that human reason, or the spirit of man which is within him, and the divine principle of life and light which is the spirit of God residing in his body or temple, are so different in their powers, that the former cannot enter into the province of the latter. As water cannot penetrate the same bodies, which fire can, so neither can reason the same subjects as the spiritual faculty. The Quakers, however, do not deny, that human reason is powerful within its own province. It may discover in the beautiful structure of the Universe, and in the harmony and fitness of all its parts, the hand of a great contriver. It may conclude upon attributes, as belonging to the same. It may see the fitness of virtue, and deduce from thence a speculative morality. They only say that it, is incompetent to spiritual discernment. But though they believe the two spirits to be thus distinct in their powers, they believe them, I apprehend, to be so far connected in religion that the spirit of God can only act upon a reasonable being. Thus light and the power of sight are distinct things. Yet the power of sight is nothing without light, nor can light operate upon any other organ than the eye to produce vision.