corresponding matter-and-force God of consistent materialism. [Footnote 27: _Authority and the Light Within._] Mr. William C. Braithwaite is, perhaps, happier. "The consciousness," he says in _Spiritual Guidance in Quaker Experience_,[28] "that our subjective impression of guidance needs correction to allow for the personal factor, and the sense that truth of all kinds and in all ages is harmoniously related, naturally point to the great advantage of co-ordinating the light that has come to our souls with the light that has come to others in our own day or in past ages. This is not the same thing as merely relying on tradition or accepting an experience second-hand; nor does it mean that we refuse to accept any guidance which goes beyond the experience of others--it means simply that over the country we have to traverse there are many paths already trodden along which we may have safe and speedy passage." [Footnote 28: Swarthmoor Lecture. Headley Bros., 1909.] Professor Rufus Jones, who has done much in relation to the psychology of Quakerism, also voices the corporate idea in declaring that the Friend must test his light by the larger revelation of his co-believers, and they, again, by the larger revelation which has come to prophets and apostles, saints and martyrs; but here, again, we seem to find ourselves within a circle of ideas. In place of the simple homely imagery of Fox, "the seed," "the light," the "new birth," "that which hath convinced you," we have in these modern descriptions, it is true, all the rich and intricate spatial terminology of modern science; but, so far, the most successful efforts in the direction of "description" of mystical religion in modern terms have not come from the society, where the belief in, and the attempt to live in sole dependence upon, the indwelling spirit is still, for very many of its members, the single aim, where there are still many with whom "knowing" is more important than "knowing about." The boldest and clearest sighted, the most comprehensive and lucid descriptions of the mystic type, of his distinctive genius, his aim and method, his kinship with his fellows throughout the ages, the world-old record of his search and its justification, are to be found elsewhere.[29] Side by side with the attempt to rationalize and restate in terms of modern thought the faith that is in them is a movement enrolling growing numbers, particularly of younger Friends, in both continents, in the direction of expressing Quakerism in terms of modern life.