masculine eloquence, by Episcopius, whose learning and genius have given him a place among the Arminian doctors, next to their founder.* experienced the mildness and clemency of his || system, and embellished with the charms of a brother and successor Frederic Henry, under whose administration they were recalled from banishment, and restored to their former reputation and tranquillity. Those who had taken refuge in the kingdom of France, and in the Spanish Netherlands, were the first that embraced this occasion of returning to their native country, where they erected churches in several places, and more particularly in the cities of Amsterdam and Rotterdam, under the mild shade of religious toleration. That they might also have a public seminary for the instruction of their youth, and the propagation of their theological principles, they founded a college at Amsterdam, in which two professors were appointed to instruct the candidates for the ministry, in the various branches of literature and science, sacred and profane. Simon Episcopius was the first professor of theology among the Arminians; and, since his time, the seminary now mentioned has been, in general, furnished with professors eminent for their learning and genius, such as Courcelles, Poelenburg, Limborch, Le Clerc, Cattenburg, and Wetstein. * X. We have already seen that the original difference, between the Arminians and the Calvinists, was entirely confined to the five points mentioned above, relative to the doctrines of predestination and grace; and it was the doctrine of the former concerning these points alone that occasioned their condemnation in the synod of Dordrecht. It is farther to be observed, that these points, as explained at that time by the Arminians, seemed to differ very little from the Lutheran system. But after the dissolution of the synod, and especially after the return of the Arminian exiles into their native country, the theological system of this community underwent a remarkable change, and assumed an aspect that distinguished it entirely from that of all other Christian churches; for then they gave a new explication of these five articles, that made them almost coincide with the doctrine of those who deny the necessity of divine succours in the work of conversion, and in the paths of virtue. They even went farther; and, bringing the greatest part of the doctrines of Christianity before the tribunal of reason, they modified them considerably, and reduced them to an excessive degree of simplicity. Arminius, the parent and founder of the community, was undoubtedly the inventor of this new form of doctrine, and taught it to his disciples; but it was first digested into a regular There is an accurate account of these and the other Arminian writers given by Adrian van Cattenburg, in his Bibliotheca Scriptorum Remonstrantium, printed at Amsterdam in 1728. It is a common opinion, that the ancient Arminians, who flourished before the synod of Dordrecht, were much more sound in their opinions, and strict in their morals, than those who have lived since that period; that Arminius himself only rejected the Calvinistical doctrine of absolute decrees, and what be took to be its immediate consequences, adopting in all other points the doctrines received in the reformed churches: but that his disciples, and more espe cially Episcopius, had boldly transgressed the bounds which had been wisely prescribed by their master, and had gone over to the Pelagians, and even to the Socinians. Such, I say, is the opinion commonly || XI. The great and ultimate end which the Arminians seem to have in view is, that Christians, though divided in their opinions, may be united in fraternal charity and love, and thus be formed into one family or community, notwithstanding the diversity of their theological sentiments. In order to execute their benevolent purpose, they maintain, that Christ demands from his servants more virtue than faith; that he has confined, to a few articles, that belief which is essential to salvation; that, on the other hand, the rules of practice he has prescribed are extremely large in their extent; and that charity and virtue ought to be the principal study of true Christians. Their definition of a true Christian is somewhat latitudinarian in point of belief. According to their account, every person is a genuine subject of the kingdom of Christ, "I. who receives the Scriptures, and more especially the New Testament, as the rule of his faith, however he may think proper to interpret and explain these sacred oracles; 2. who abstains from idolatry, polytheism, and all their concomitant absurdities; 3. who leads a decent, honest, and virtuous life, directed and regulated by the laws of God; and, 4. who never discovers a spirit of persecution, discord, or ill-will, toward those who differ from him in their religious sentiments, or in their manner of interpreting Scripture." Thus the wide bosom of the Arminian church is open to Christians in general, however they may differ in some of their theologi entertained concerning this matter. But it appears, on the contrary, evident to me, that Arminius himself had laid the plan of that theological system, which was, in after-times, embraced by his followers, and that he had instilled the main principles of it into the minds of his disciples; and that these latthan bring this plan to a greater degree of perfection, ter, and particularly Episcopius, did really no more and propagate, with more courage and perspicuity, the doctrines it contained. I have the testimony of Arminius to support this notion, beside many others that might be alleged in its behalf. for, in the last will made by this eminent man, a little before his death, he plainly and positively declares, that the great object he had in view, in all his theological and ministerial labours, was to unite in one community, cemented by the bonds of fraternal charity, all sects and denominations of Christians, the papists excepted. His words, as they are recorded in the funeral oration, which was composed on occasion of his death by Bertius, are as follow: "Ea proposui et docui... que ad propagationem amplificationemque veritatis religionis Christianæ, veri Dei cultus, communis pietatis, et sanctæ inter homines conversationis, denique ad convenientem Christiano nomini tranquillitatem et pacem juxta verbum Dei possent conferre, excludens ex iis papatum, cum quo nulla unitas fidei, nullum pietatis aut Christiane pacis vinculum servari potest." These words, in their amount, coincide perfectly with the modern system of Arminianism, which extends the limits of the Christian church, and relaxes the bonds of fraternal communion in such a manner, that Christians of all denominations, whatever their sentiments and opinions may be (papists excepted,) may be formed into one religious body, and live together in brotherly love and concord. The life of this eminent man was composed in Latin by the learned and judicious Limborch, and is singularly worthy of an attentive perusal. It was published at Amsterdam in 1701. conformable to their peculiar sentiments; it evidently follows, that we cannot thence deduce an accurate and consistent view of Arminianism, or know, with certainty, what doctrines are adopted or rejected by this sect. Hence it happens, that the Arminian doctors differ wide cal opinions. The papists alone are excluded || from this extensive communion, because they deem it lawful to persecute those who will not submit to the yoke of the Roman pontiff. It is not our design here either to justify or condemn these latitudinarian terms of communion; but it may be said, that, if other Chris-ly among themselves concerning some of the tian churches should adopt them, diversity of sentiment would be no longer an obstacle to mutual love and concord. XII. From all this it appears, that the Arminian community was a kind of medley, composed of persons of different principles, and that, properly speaking, it could have no fixed and stable form or system of doctrine. The Arminians, however, foreseeing that this circumstance might be objected to them as a matter of reproach, and unwilling to pass for a society connected by no common principles or bond of union, have adopted, as their Confession of Faith, a kind of theological system, drawn up by Episcopius, and expressed, for the most part, in the words and phrases of Scripture. But as none of their pastors are obliged, either by oath, declaration, or tacit compact, to adhere strictly to this confession, and as, on the contrary, by the fundamental constitution of this community, every one is authorized to interpret its expressions (which are in effect susceptible of various significations) in a manner It is not only on account of their persecut ing spirit, but also on account of their idolatrous worship, that the Arminiaus exclude the Papists from their communion. See the following note. For a full and accurate representation of this matter, it will be sufficient for the reader to have recourse to that treatise which is published in the first most important doctrines of Christianity;* and they can scarcely be said to agree univerally, or to be entirely uniform, in their sentiments of any one point, if we except the doctrines of predestination and grace. They all, indeed, unanimously adhere to the doctrine that excluded their ancestors from the communion of the reformed churches, importing 'that the love of God extends itself equally to all mankind; that no mortal is rendered finally unhappy by an eternal and invincible decree; and that the misery of those who perish comes from themselves;' but they explain this doctrine in a very different manner from that in which it was formerly understood. Be that as it may, this is the fundamental doctrine of the Arminians, and whoever opposes it, becomes thereby an adversary to the whole community; whereas those whose objections are levelled at particular tenets which are found in the writings of the Arminian divines, cannot be said, with any degree of propriety, to attack or censure the Arminian church, whose theological system, a few articles excepted, is vague and uncertain,† and is not characterised by any fixed set of doctrines and principles. Such only attack certain doctors of that communion, who are divided among themselves, and do not agree, even in their explications of the doctrine relating to the extent of the divine love and mercy, though this be the fundamental point that occasioned their separation from the reformed churches. volume of the works of Episcopius (p. 508.) under the following title: Verus Theologus Remonstrans, sive veræ Remonstrantium Theologiæ de errantibus dilucida Declaratio. This treatise is written with precision and perspicuity. Le Clerc, in the dedicaXIII. The Armenian church makes at pretion prefixed to his Latin translation of Dr. Hammond's Paraphrase and Commentary on the New sent but an inconsiderable figure, when comTestament, gives a brief account of the Arminianpared with the reformed; and, if credit may be principles and terms of communion in the following words, addressed to the learned men of that sect: You declare," says he, "that they only are ex cluded from your communion, who are chargeable with idolatry, who do not receive the Scriptures as the rule of faith, who trample upon the precepts of Christ by their licentious manners and actions, and who persecute those who differ from them in mat ters of religion."* Many writers affirm, that the Arminians acknowledge, as their brethren, all those under the denomination of the Apostles' Creed. But that these writers are in an error, appears sufficiently from what has been already said on this subject, and is confirmed by the express testimony of Le Clerc, who (in his Biblioth. Ancienne et Mod. tom. xxv. p. 110,) declares, that it is not true that the Arminians admit to their communion all those who receive the Apostles' Creed; his words are," Ils se trompent; ils (the Arminians) offrent la communion a tous ceux qui recoivent l'écriture sainte comme la seule regle de la foi et des murs, et qui ne sont ni idolatres ni who receive that form of doctrine which is known persecuteurs." 1 This Confession of Faith is extant in Latin, Dutch, and German. The Latin edition of it is to be found in the works of Episcopius, tom. ii. p. ii. p. 69: where may be found also a Defence of this Confession against the objections of the professors of divinity at Leyden. The original words of Le Clerc are," Profiteri soletis....eos duntaxat a vobis excludi, qui idololatria sunt contaminati, qui minime habent Scripturam pro fidei norma, qui impuris moribus sancta Christi præcepta conculcant, aut qui denique alios religionis causa vexant." given to public report, it declines from day to day. The Arminians have only in the United Provinces thirty-four congregations more or four pastors; beside these, their church at Freless numerous, which are furnished with fortydericstadt, in the duchy of Sleswick, still subsists. It cannot, however, be said, that the credit and influence of their religious principles have declined with the external lustre of their community, since it is well known that their sentiments were early adopted in several countries, and were secretly received by many who had not the courage to profess them openly. Every one is acquainted with the change that has taken place in the established church of England, whose clergy, generally speaking, since the time of archbishop Laud, have em They who will be at the pains of comparing the theological writings of Episcopius, Courcelles, Limborch, Le Clerc, and Cattenburg, will see clearly the diversity of sentiment that reigns among the Arminian doctors. What renders the Arminian Confession of Faith an uncertain representation of the sentiments of the community, is, the liberty in which every pastor is indulged of departing from it, when he finds any of its doctrines contradictory to his private opinions. See the Introduction to the Arminian Con. fession of Faith, in the third volume of the French abridgment of Brandt's History. braced the Arminian doctrine concerning predestination and grace, and, since the restoration of Charles II., have discovered a strong propensity to several other tenets of the Arminian church. Beside this, whoever has any acquaintance with the world, must know, that, in many of the courts of protestant princes, and, in general, among those persons who pretend to be wiser than the multitude, the following fundamental principle of Arminianism is adopted: "that those doctrines, whose belief is necessary to salvation, are very few in number; and that every one is to be left at full liberty, with respect to his private sentiments of God and religion, provided his life and actions be conformable to the rules of piety and virtue." Even the United Provinces, which saw within their bosom the defeat of Arminianism, are at this time sensible of a considerable change in that respect; for, while the patrons of Calvinism in that republic acknowledge, that the community, which makes an external profession of Arminianism, declines gradually both in its numbers and influence, they, at the same time, complain, that its doctrines and spirit gain ground from day to day; that they have even insinuated themselves more or less into the bosom of the established church, and infected the theological system of many of those very pastors who are appointed to maintain the doctrine and authority of the synod of Dordrecht. | The progress of Arminianism, in other countries, is abundantly known; and its votaries in France, Geneva, and many parts of Switzerland, are certainly very numerous. It may not, however, be improper to observe here, that the progress of Arminianism has been greatly retarded, and that its cause daily declines in Germany and several parts of Switzerland, in consequence of the ascendency which the Leibnitian and Wolfian philosophy has gained in these countries, and particularly among the clergy and men of learning. Leibnitz and Wolff, by attacking that liberty of indifference, which is supposed to imply the power of acting, not only without but against motives, struck at the very foundation of the Arminian system. But this was not all: for, by considering the multiplicity of words that compose the universe, as one system or whole, whose greatest possible perfection is the ultimate end of creative goodness, and the sovereign purpose of governing wisdom, they removed from the doctrine of predestination those arbitrary procedures and narrow views, with which the Calvinists are supposed to have loaded it, and gave it a new, a more pleasing, and a more philosophical aspect. As the Leibnitians laid down this great end, as the supreme object of God's universal dominion, and the scope to which all his dispensations are directed, so they concluded, that, if this end was proposed, it must be accomplished. Hence the doctrine of necessity seemed proper to fulfil the purposes of a predestination found ed in wisdom and goodness; a necessity, physical and mechanical in the motions of material and inanimate things, but moral and spiritual in the voluntary determinations of intelligent beings, in conse quence of prepollent motives, which produce their ef fects with certainty, though these effects be contingent, and by no means the offspring of an absolute and essentially immutable fatality. These principles are evidently applicable to the main doctrines of Calvinism; by them predestination is confirmed, though modified with respect to its reasons and its ends; by them irresistible grace (irresistible in a moral sense) is maintained upon the hypothesis of prepollent motives and a moral necessity. The perseve rance of the saints is also explicable upon the same system, by a series of moral causes producing a series of moral effects. In consequence of all this, several divines of the German church have applied the Leib. The external forms of divine worship and ecclesiastical government, in the Arminian church, are almost the same with those which are in use among the Presbyterians. As, however, the leading men among the Arminians are peculiarly ambitious of maintaining their correspondence and fraternal intercourse with the church of England, and leave no circumstance unimproved that may tend to confirm this union; so they discover, upon all occasions, their approbation of the episcopal form of ecclesiastical government, and profess to regard it as most ancient, as truly sacred, and as superior to all other institutions of churchpolity.* CHAPTER IV. The History of the Sect called Quakers. I. THE Sect of Quakers received this denomination, in the year 1650, from Gervas Bennet, a justice of peace in Derbyshire, partly on account of the convulsive agitations and shakings of the body with which their discourses to the people were usually attended, and partly on account of the exhortation addressed to this magistrate by Fox and his companions, who, when they were called before him, desired him, with a loud voice and a vehement emotion of body, 'to tremble at the word of the Lord.' However sarcastical this appellation may be, when considered in its origin, the members of this sect are willing to adopt it, provided it be rightly understood; they prefer, nevertheless, to be called, in allusion to that doctrine which is the fundamental principle of their association, Children or Confessors of Light.' In their conversation and intercourse nitian and Wolfian philosophy to the illustration of the doctrines of Christianity; and the learned Canzius has written a book expressly to show the eminent use that may be made of that philosophy in throwing light upon the chief articles of our faith. See his Philosophie Leibnitianæ et Wolfiane Usus in Theologia per præcipua Fidei capita, auctore Israele Theoph. Canzio. See also Wittenbach's Tentamen Theologie Dogmaticæ Methodo Scientifica pertractate; but, above all, consult the famous work of Leibnitz, entitled, "Essais de Theodicee, sur la Bonte de Dieu, la Liberte de l'Homme, et l'Origine du Mal." It is remarkable enough, that the Leibnitian system has been embraced by very few, scarcely by any of the English Calvinists. Can this be owing to a want of inclination toward philosophical discus. sions? This cannot be said. The scheme of necessity, and of partial evils tending to universal good, has indeed been fostered in some parts of Great Bri tain, and even has turned some zealous Arminians into moderate and philosophical Calvinists. But the zealous Calvinists have, for the most part, adhered firmly to their theology, and blended no philosophical principles with their system: and it is certain, that the most eminent philosophers have been found, in general, among the Arminians. If both Calvinists and Arminians claim a King, it is certain that the latter alone can boast of a Newton, a Locke, a Clarke, and a Boyle. *Hence, to omit many other circumstances that show unquestionably the truth of this observation, the Arminians have been at great pains to represent Grotius, their hero and their oracle, as a particular admirer of the constitution and government of the church of England, which he preferred to all other forms of ecclesiastical polity. See what Le Clerc has published on this subject at the end of the edition of Grotius' book, de Veritate Religionis Christianæ, which he gave at the Hague in 1724, p. 376. † See George Sewell's History of the Quakers, p. 23-Neal's History of the Puritans, vol. iv. p. 32 with each other, they use no other term of || into prison, and chastised, as disturbers of the appellation than that of Friend.* peace, by the civil magistrate.* II. The first association of Quakers consisted chiefly of visionary fanatics, and of persons who really seemed to be disordered in their brains; and hence they committed many enormities, which the modern Quakers endeavour to alleviate and diminish, but which they neither pretend to justify nor to approve; for the greatest part of them were riotous and tumultuous in the highest degree, and even their female disciples, forgetting the delicacy and decency peculiar to their sex, bore their part in these disorders. They ran, like Bacchanals, through the towns and villages, declaiming against episcopacy, presbyterianism, and every fixed form of religion; railed at public and stated worship; affronted and mocked the clergy, even in the very exercise of their ministerial functions;† trampled upon the laws This sect had its rise in England, in those unhappy times of confusion, anarchy, and civil discord, when every political or religious fanatic, who had formed a new plan of government, or invented a new system of theology, came forth with his novelties to public view, and propagated them with impunity among a fickle and unthinking multitude. Its parent or founder was George Fox,† a shoemaker of a dark and melancholy complexion, and of a visionary and enthusiastic turn of mind. About the year 1647, which was the twenty-fourth year of his age, he began to stroll through several counties in England, giving himself out for a person divinely inspired, and exhorting the people to attend to the voice of the divine word, that lies hidden in the hearts of all men. After the decapitation of Charles I., when all laws, both civil and ecclesiastical, seemed to be entirely suspended, if not extinct, Fox ex- *Beside the ordinary writers of the ecclesiastical erted his fanatical powers with new vigour, history of this century, the curious reader will do and formed more ambitious and extensive libris comprehensa. A physician named Kohlhanwell to consult Croesii Historia Quakeriana, tribus views. Having acquired a considerable num-sius, who was born a Lutheran, but afterwards beber of disciples of both sexes, who were strongly infected with his wild enthusiasm, he excited great tumults in several parts of England, and, in 1650, went so far as to disturb the devotion of those who were assembled in the churches for the purposes of public worship, declaring that all such assemblies were useless and unchristian. For these extravagances, both he and his companions were sometimes thrown * Sewell, p. 624. The anonymous writer of a letter to Dr. Formey seems much offended at that gentleman on account of his calling George Fox a man of a turbulent spirit, &c. He tells us, on the contrary, that, from all the information worthy of credit which he was able to procure, Fox was "a man of so meek, contented, easy, steady, and tender a disposition, that it was a pleasure to be in his company; that he exercised no authority but over evil, and that every where, and in all, but with love, compassion, and long-suffering." This account he takes from Penn; and it is very probable that he has looked no farther, unless it be to the curious portrait which Thomas Ellwood, another Quaker, has given of Fox,-a portrait in which there is such an affected jingle of words as shows the author to have been more attentive to the arrangement of his sentences, than to a true exhibition of the character of his original: for we are told by Ellwood that this same George Fox was deep in divine knowledge, powerful in preaching, fervent in prayer, quick in discerning, sound in Judgment (risum teneatis, amici?)-manly in person age, grave in gesture, courteous in conversation, weighty in communication, &c. After having thus painted George after the fancy of his two brethren (for fancy is the Quaker's fountain of light and truth,) the letter-writer observes, that Dr. Formey has taken his account of George's turbulence and fanaticism from Mosheim's Ecclesiastical History. As Mosheim is dead, and cannot defend himself, may I be permitted to request this anonymous letter-writer, who appears to be a candid and rational man, to cast an eye upon Sewell's History of the Quakers, and to follow this meck, courteous and modest George, running like a wild man through several counties, refusing to pay due homage to his sovereign, interrupting the ministers in the public celebration of divine service at Nottingham, Mansfield, and Bosworth? It is remarkable, that the very learned and worthy Dr. Henry More, who was not himself without a strong tincture of enthusiasm, and who looked upon Penn as a pious Christian, treated nevertheless George Fox as a melancholy fanatic, and as one possessed with the Devil. See his Myst. of Godliness, B. x. ch. xiii. and also Schol. in Dialogue v. sect. 5. came a Quaker, published critical remarks upon this history, under the title of Dilucidationes, and it must be acknowledged, that there are many inaccuracies in the work of Croesius: it is, however, much less faulty than another history of this sect, which was published at Cologne in 1692, under the following du Kouakerisme, avec celle de ses Dogmes; for the title: Histoire abregee de la Naissance et du Progres anonymous author of the latter history, instead of relating well-attested facts, has compiled, without either discernment or choice, such an extravagant medley of truth and falsehood, as is rather adapted to excite laughter than to administer instruction. See the second book of Croesius' Historia Quakeriana, p. 322, and 376, as also Le Clerc, Biblioth. Universelle et Historique, tom. xxii. p. 53.-The most ample and authentic account of this sect is that which was composed by George Sewell from a great variety of genuine records, and partly from the papers of Fox, its founder, and published under the following title: "The History of the Christian people called Quakers." This work is remarkable for the industry and accuracy which the author has discovered in compiling it; but, as Sewell was himself a Quaker, he is sometimes chargeable with concealing, diminishing, or representing under artful colours, many things, which, if impartially related, must have appeared dishonourable, and might have been detrimental, to his community. It must however be granted, that, notwithstanding these defects, his history is abundantly sufficient to enable an impartial and intelligent reader to form a just and satisfactory idea of this visionary sect. Voltaire has also entertained the public with four Letters, concerning the religion, manners, and history of the Quakers, in his Melanges de Literature, d'Histoire et de Philosophie, which are written with his usual wit and elegance, but are rather adapted to amuse than instruct. The conversation between him and Andrew Pitt, an eminent Quaker in London (which is related in these letters,) may be true in general; but, to render the account of it still more pleasing, the ingenious writer has embellished it with effusions of wit and fancy, and even added some particu. lars, that are rather drawn from imagination than memory. It is from the books already mentioned that the French Dissertation on the Religion of the Quakers (which is inserted in the third volume of the splendid work, entitled, Ceremonies et Coutumes Religieuses de tous les Peuples,) is chiefly compiled, though with less attention and accuracy than might have been expected. A Lutheran writer, named Frederic Ernest Meis, has given an account of the English Quakers in a German work, entitled, Entwurff der Kirchen Ordnung und Gebrauche der Quacker in Engeland, 1715. † A female, contrary to the modesty of her sex, appeared in Whitehall chapel stark naked, in the midst of public worship, when Cromwell was there 288 HISTORY OF THE SECT CALLED QUAKERS. SECT. II. and the authority of the magistrates, under of which the Quakers boast, produce such tuthe pretext of being actuated by a divine im- mults in church and state, as at the first declapulse; and made use of their pretended inspiration of their celestial pretensions. In the ration to excite vehement commotions both in reign of Charles II. both their religious docstate and church. Hence it is not at all sur-trine and discipline assumed a more regular prising, that the secular arm was at length raised against these pernicious fanatics, and that many of them were severely chastised for their extravagance and folly.* Cromwell himself, who was, in general, an enemy to no sect, however enthusiastical it might be, entertained uneasy apprehensions from the frantic violence of the Quakers, and therefore, in his first thoughts, formed a resolution to suppress their rising community. But when he perceived that they treated with contempt both his promises and threats, and were, in effect, too powerful or too headstrong to yield to either, he prudently abstained from the use of force, and contented himself with employing wise measures and precautions to prevent their fomenting sedition among the people, or undermining the foundations of his new sovereignty. III. In process of time, the fumes of this excessive fanaticism began to evaporate, and the ardent impetuosity of the rising sect seemed gradually to subside; nor did the divine light, present. Another entered the parliament house, with a trencher in her hand, which she broke in and permanent form, by the care and industry of Fox, assisted, in this very necessary undertaking, by Robert Barclay, George Keith, and Samuel Fisher, men of learning and abilities, who became, notwithstanding, members of this strange community. Fox stood in urgent need of such able assistants; for his gross ignorance had rendered his religion, hitherto, a confused medley of incoherent tenets and visions. The new triumvirate, therefore, used their utmost endeavours to digest these under certain heads, and to reduce them to a sort of theological system. But such was the change of times, that the wiser and more moderate Quakers of England suffered more vexations, and were involved in greater calamities, than had fallen to the lot of their frantic and turbulent ancestors. These vexations, indeed, were not so much the consequence of their religious principles, as of their singular customs and manners in civil life; for they would never give to magistrates those titles of honour and pre-eminence which are designed to mark the respect due to their authority; they also refused obstipieces, saying, "Thus shall he be broken in pieces." nately to take the oath of allegiance to their Thomas Adams, having complained to the protector sovereign, and to pay tithes to the clergy; of the imprisonment of some of his friends, and not hence they were looked upon as rebellious subfinding redress, took off his cap and tore it in pieces, saying, "So shall thy government be torn from thee jects, and, on that account, were frequently and thy house." Several, pretending an extraordi punished with great severity. In the reign of nary message from heaven, went about the streets, James II. and more particularly about the year denouncing the judgments of God against the pro- 1685, they began to see more prosperous days, tector and his council; and one approached the door of the parliament-house with a drawn sword, and and to enjoy the sweets of toleration and liwounded several persons, saying, that he was in-berty, which they owed, not to the clemency spired by the Holy Spirit to kill every man who sat in that house." The most extravagant Quaker who appeared at this time, was James Naylor, formerly an officer, a man of parts, and so much admired by these fanatics, that they blasphemously styled him. "the everlasting son of righteousness, the prince of peace, the only begotten son of God, the fairest among ten thousand." See Neal's History of the Puritans, and the Life and Trial of Naylor. The anonymous author of the Letter to Dr. Formey, seems to have lost sight of the state of Quakerism in the time of Fox, when he denies that the charge of turbulence and fanaticism can be proved against nim or his friends, and gives the gentle denomination of imprudence to the extravagances exhibited by the Quakers under Charles I. and the common wealth. The single story of Naylor, who was the convert and pupil of Fox, and the letters, full of blasphemous absurdity, written to this "Rose of Sharon," this "new Jesus," by Hannah Stranger, Richard Fairman, and others, show the horrid vein of fanaticism that ran through this visionary sect. See these letters in the Life and Trial of Naylor, who, though cruelly scourged, was, however, whipved into his senses, or at least, brought by his suffer. ings into a calmer state of mind. See also Satan Inthroned. If Quakerism be now in England on a more rational footing, we may congratulate its members upon the happy change, but at the same time condole with them on the approaching annihilation of their sect; for, if reason gets in among them, the spirit (I mean their spirit,) will soon be quenched, and fancy being no more the only criterion of truth, the fundamental principle of their existence will be destroyed. In such a catastrophe, the abettors of ancient Quakerism will find some re source among the Methodists. of the government, but to the friendship of that monarch for the famous William Penn,§ who had been employed by him in matters of the utmost moment, and had rendered him signal and important services.|| What James had * For an account of the life and writings of Barclay, see the General Dictionary. Sewell, in his History, gives an ample account of Keith. There is also particular mention made of Fisher, in the Unschuldige Nachrichten, An. 1750, p. 338. This refusal to take the oath of allegiance did not proceed from any disaffection to the government, but from a persuasion that all oaths were unlawful, and that swearing, even upon the most solemn occasions, was forbidden in the New Testament. They also sincerely believed, that they were as much obliged to obedience by an affirmation, which they were willing to make, as by an oath. 1 See a circumstantial account of their sufferings under Charles II. in Neal's fourth volume, p. 313, 353, 396, 432, 510, 552, 569.-Burnet's History of his own Time, vol. i. p. 271.-Sewell's Hist. § See Sewell's History. The indulgence of James toward the Quakers and other dissenters from the established church, was, in fact, founded on a zeal for popery, and designed to favour the Roman Catholics. More particularly the order which he sent to the lord-mayor of London, on the 7th of November, 1687, to dispense with an oath from the Quakers, was evidently designed to open a door to the catholics to bear of fices in the state without a legal qualification. At the same time it is probable enough, that a personal attachment to the famous William Penn may have contributed to render this monarch more indulgent to this sect than he would otherwise have been. The earl of Clarendon tells us, in his History of The reasons of this attachment are differently reprethe Rebellion, that the Quakers always persevered sented. Some suppose it to have been owing to the in their bitter enmity against Cromwell. See Sew-services of his father in the fleet commanded against ell's History, book i. *Neal's History, vol. iv.-Sewell. the Dutch in 1665, by James, when duke of York |