and by their labours and sufferings the spirit of the reformation was kept alive in the land. But after the revolution, one part of the Protestant Dissenters, chiefly Presbyterians, first veered to had been carefully repressed by the strict hand which Elizabeth held over all her subjects. The most, therefore, that they could effect was, to assemble in private houses, for the purpose of worshipping God according to the dic-wards Arminianism, then revived the tates of their own consciences. These practices were at first connived at, but afterwards every mean was taken to suppress them, and the most cruel methods were made use of to discover persons who were disobedient to the royal pleasure." The severe persecutions carried on against the Puritans during the reigns of Elizabeth and the Stuarts, served to lay the foundation of a new empire in the western world. Thither as into a wilderness they fled from the face of their persecutors, and, being protected in the free exercise of their religion,|| continued to increase, till in about a century and a half they became an independent nation. The different principles, however, on which they had originally divided from the church establishment at home, operated in a way that might have been expected when they came to the possession of the civil power abroad. Those who formed the colony of Massachusetts' Bay, having never relinquished the principles of a national church, and of the power of the civil magistrate in matters of faith and worship, were less tolerant than those who settled at New Plymouth, at Rhode Island, and at Providence Plantations. The very men (and they were good men too) who had just escaped the persecutions of the English prelates, now in their turn persecuted others who dissented from them, till at length the liberal system of toleration established in the parent country at the revolution, extending to the colonies, in a good measure put an end to these proceedings. Neither the Puritans before the passing of the Bartholomew act in 1662, nor the Nonconformists after it, appear to have disapproved of the articles of the established church in matters of doctrine. The number of them who did so, however, was very small. While the great body of the bishops and clergy had from the days of archbishop Laud abandoned their own articles in favour of Arminianism, they were attached to the principles of the first reformers; Arian controversy, and by degrees many of them settled in Socinianism. At the same time another part of them, chiefly Independents and Baptists, earnestly contending for the doctrines of grace, and conceiving as it would seem, that the danger of erring lay entirely on one side, first veered towards high Calvinism, then forbore the unregenerate to repent, believe, or do any thing practically good, and by degrees many of them, it is said, settled in Antinomianism. Such are the principles which have found place amongst the descendants of the Puritans. At the same time, however, it must be acknowledged that a goodly number of each of the three denominations have adhered to the doctrine and spirit of their forefathers; and have proved the efficacy of their principles by their concern to be holy in all manner of conversation. See articles BROWNISTS, INDEPENDENTS, and NONCONFORMISTS, in this work. See also list of books under the last-mentioned article. PURITY, the freedom of any thing from foreign admixture; but more particularly it signifies the temper directly opposite to criminal sensualities, or the ascendency of irregular passions. [See CHASTITY.] Purity implies, 1. A fixed habitual abhorrence of all forbidden indulgences of the flesh.-2. All past impurities, either of heart or life, will be reflected on with shame and sorrow.-3. The heart will be freed, in a great measure, from impure and irregular desires.-4. It will discover itself by a cautious fear of the least degree of impurity.-5. It implies a careful and habitual guard against every thing which tends to pollute the mind. See Evans's Sermons on the Christian Temper, ser. 23; and Watts's Sermons, ser. 27. PURPOSE OF GOD. See DECREE. PUSILLANIMITY is a feebleness of mind, by which it is terrified at mere trifles or imaginary dangers, unautho rised by the most distant probability. PYRRHONISTS. See SCEPTICS. QUAKERS, a sect which took its rise In England about the middle of the seventeenth century, and rapidly found its way into other countries in Europe, and into the English settlements in North America. The members of this society, we believe, called themselves at first Seekers, from their seeking the truth; but after the society was formed, they assumed the appellation of Friends. The name of Quakers was given to them by their enemies, and though an epithet of reproach, seems to be stamped upon them indelibly. George Fox is supposed to be their first founder; but, after the restoration, Penn and Bar-cutions they met with in New England; clay gave to their principles a more regular form. | the like consolation and instruction. In and they speak with becoming gratitude of the different acts passed in their favour during the reigns of William and Mary, and George I. They then proceed to give us the following account of their doctrine. The doctrines of the society have been variously represented; and some have thought and taken pains to prove them favourable to Socinianism. But, according to Penn, they believe in the "We agree with other professors of Holy Three, or the trinity of the Fa- the Christian name, in the belief of one ther, Word, and Spirit, agreeable to the eternal God, the Creator and PreScripture. In reply to the charge that server of the universe; and in Jesus they deny Christ to be God, Penn says, Christ his Son, the Messiah and me"that it is a most untrue and unchari-diator of the new covenant, Heb. xii. 24. table censure that they truly and expressly own him to be so according to the Scripture." To the objection that they deny the human nature of Christ, he answers, "We never taught, said, or held so gross a thing, but believe him to be truly and properly man like us, sin only excepted." "The doctrines of the fall and of the redemption by Christ are, according to him, 'believed firmly by them; and he declares "that they own Jesus Christ as their sacrifice, atonement, and propitiation." "When we speak of the gracious display of the love of God to mankind, in the miraculous conception, birth, life, miracles, death, resurrection, and ascension of our Saviour, we prefer the use of such terms as we find in Scripture; and contented with that knowledge which divine wisdom hath seen meet to reveal, we attempt not to explain those mysteries which remain under the veil; nevertheless we acknowledge and assert the divinity of Christ, who is the wisdom and power of God But we shall here state a further ac-unto salvation, 1 Cor. i. 24. count of their principles and discipline, as extracted from a summary transmitted to me from one of their most respectable members. They tell us, that, about the beginning of the seventeenth century, a number of men, dissatisfied with all the modes of religious worship then known in the world, withdrew from the communion of every visible church to seek the Lord in retirement. Among these was their honourable elder, George Fox, who, being quickened by the immediate touches of divine love, could not satisfy his apprehensions of duty to God without directing the people where to find "To Christ alone we give the title of the Word of God, John, i. 1. and not to the Scriptures, although we highly esteem these sacred writings, in subordination to the Spirit (2 Pet. i. 21.) from which they were given forth; and we hold with the apostle Paul, that they are able to make wise unto salvation, through faith, which is in Christ Jesus, 2 Tim. iii. 15. "We reverence those most excellent precepts which are recorded in Scripture to have been delivered by our great Lord; and we firmly believe that they are practicable, and binding on every Christian; and that in the life to come ing worship, it follows that the ministry we approve must have its origin from the same source; for that which is needful for man's own direction, and for his acceptance with God, Jer. xxiii. 30, to 32, must be eminently so to enable him to be helpful to others. Accord ingly we believe that the renewed as sistance of the light and power of Christ every man will be rewarded according to his works, Matt. xvi. 27. And further; it is our belief, that in order to enable mankind to put in practice these sacred precepts, many of which are contradictory to the unregenerate will of man, John, i. 9. every man coming into the world is endued with a measure of the light, grace, or good Spirit of Christ; by which, as it is at-is indispensably necessary for all tru tended to, he is enabled to distinguish good from evil, and to correct the disorderly passions and corrupt propensities of his nature, which mere reason is altogether insufficient to overcome. For all that belongs to man is fallible, and within the reach of temptation; but this divine grace, which comes by him who hath overcome the world, John, xvi. 33. is, to those who humbly and sincerely seek it, an all-sufficient and present help in time of need. By this "As we dare not encourage any mi the snares of the enemy are detected, nistry but that which we believe to his allurements avoided, and deliver- spring from the influence of the Holy ance is experienced through faith in its Spirit, so neither dare we attempt to effectual operation; whereby the soul restrain this influence to persons of any is translated out of the kingdom of dark-condition in life, or to the male sex ness, and from under the power of Sa- alone; but, as male and female are one tan, unto the marvellous light and king-in Christ, we allow such of the female dom of the Son of God. "Being thus persuaded that man, without the Spirit of Christ inwardly revealed, can do nothing to the glory of God, or to effect his own salvation, we think this influence especially necessary to the performance of the highest act of which the human mind is capable; even the worship of the Father of lights and of spirits, in spirit and in truth: therefore we consider as obstructions to pure worship, all forms which divert the attention of the mind from the secret influence of this unction from the Holy One, 1 John, ii. 20, 27. Yet, although true worship is not confined to time and place, we think it incumbent on Christians to meet often together, Heb. x. 25. in testimony of their dependence on the heavenly Father, and for a renewal of their spiritual strength: nevertheless, in the performance of worship, we dare not depend for our acceptance with him on a formal repetition of the words and experiences of others; but we believe it to be our duty to lay aside the activity of the imagination, and to wait in silence to have a true sight of our condition bestowed upon us; believing even a single sigh (Rom. vii. 24.) arising from such a sense of our infirmities, and of the need we have of divine help, to be more acceptable to God than any performances, however specious, which originate in the will of man. From what has been said ministry; and that this holy influence is not at our command, or to be procured by study, but is the free gift of God to chosen and devoted servants. Hence arises our testimony against preaching for hire, in contradiction to Christ's positive command, Freely ye have re ceived, freely give,' Matt. x. 8. and hence our conscientious refusal to support such ministry by tithes, or other means. sex as we believe to be endued with a right qualification for the ministry, to exercise their gifts for the general edification of the church; and this liberty we esteem a peculiar mark of the Gospel dispensation, as foretold by the prophet Joel, Joel, ii. 28, 29. and noticed by the apostle Peter, Acts, ii. 16, 17. "There are two ceremonies in use among most professors of the Christian name-water-baptism, and what is termed the Lord's supper. The first of these is generally esteemed the essential means of initiation into the church of Christ; and the latter of maintaining communion with him. But as we have been convinced that nothing short of his redeeming power, invariably revealed, can set the soul free from the thraldom of sin, by this power alone we believe salvation to be affected. We hold, that, as there is one Lord and one faith, Eph. iv. 5. so his baptism is one, in nature and operation; that nothing short of it can make us living members of his mystical body; and that the baptism with water; administered by his forerunner John, belonged, as the latter confessed, to an inferior dispensation, John, iii. 30. "With respect to the other rite, we believe that communion between Christ and his church is not maintained by that, nor any other external perform ance, but only by a real participation of his divine nature (1 Pet. ii. 4.) through respect-faith; that this is the supper alluded to in the Revelation, Rev. vii. 20. Behold || a security. They inculcate submission I stand at the door, and knock: if any to the laws in all cases wherein conman hear my voice, and open the door, science is not violated. But we hold, I will come in to him, and will sup with that, as Christ's kingdom is not of this him, and he with me;' and that where world, it is not the business of the civil the substance is attained, it is unneces- magistrate to interfere in matters of resary to attend to the shadow, which doth ligion, but to maintain the external not confer grace, and concerning which, peace and good order of the commuopinions so different, and animosities so nity. We therefore think persecution, violent, have arisen. even in the smallest degree, unwarrantable. We are careful in requiring our members not to be concerned in illicit trade, nor in any manner to defraud the revenue. "Now, as we thus believe that the grace of God, which comes by Jesus Christ, is alone sufficient for salvation, we can neither admit that it is conferred on a few only, whilst others are left "It is well known that the society, without it, nor thus asserting its univer- from its first appearance, has disused sality, can we limit its operation to a those names of the months and days, partial cleansing of the soul from sin, which, having been given in honour of even in this life. We entertain worthier the heroes or false gods of the heathen, notions both of the power and goodness originated in their flattery or superstiof our heavenly Father, and believe that tion; and the custom of speaking to he doth vouchsafe to assist the obedient a single person in the plural number, as to experience a total surrender of the having arisen also from motives of adunatural will to the guidance of his pure lation. Compliments, superfluity of apunerring Spirit; through whose renew-parel and furniture, outward shows of ed assistance they are enabled to bring forth fruits unto holiness, and to stand perfect in their present rank, Matt. v. 48. Eph. iv. 13. Col. iv. 12. "There are not many of our tenets more generally known than our testimony against oaths, and against war. With respect to the former of these, we abide literally by Christ's positive injunction, delivered in his sermon on the mount, Swear not at all," Matt. v. 34. From the same sacred collection of the most excellent precepts of moral and religious duty, from the example of our Lord himself, Matt. v. 39, 44, &c. Matt. xxvi. 52, 53. Luke, xxii. 51. John, xviii. 11. and from the correspondent convictions of his Spirit in our hearts, we are confirmed in the belief that wars and fightings are in their origin and effects utterly repugnant to the Gospel, which still breathes peace and goodwill to men. We also are clearly of the judgment, that if the benevolence of the Gospel were generally prevalent in the minds of men, it would effectually prevent them from oppressing, much more from enslaving, their brethren (of whatever colour or complexion,) for whom, as for themselves, Christ died; and would even influence their conduct in their treatment of the brute creation, which would no longer groan, the victims of their avarice, or of their false ideas of pleasure. rejoicing and mourning, and the observation of days and times, we esteem to be incompatible with the simplicity and sincerity of a Christian life; and public diversions, gaming, and other vain amusements of the world, we cannot but condemn. They are a waste of that time which is given us for nobler purposes; and divert the attention of the mind from the sober duties of life, and from the reproofs of instruction by which we are guided to an everlasting inheritance. "To conclude: although we have exhibited the several tenets which distinguish our religious society as objects of our belief, yet we are sensible that a true and living faith is not produced in the mind of man by his own effort, but is the free gift of God in Christ Jesus, Eph. ii. 8. nourished and increased by the progressive operation of his Spirit in our hearts, and our proportionate obedience, John, vii. 17. Therefore, although for the preservation of the testimonies given us to bear, and for the peace and good order of the society, we deem it necessary that those who are admitted into membership with us should be previously convinced of those doctrines which we esteem essential, yet we require no formal subscription to any articles, either as a condition of membership, or a qualification for the service of the church. We prefer the "Some of our ideas have in former judging of men by their fruits, and detimes, as hath been shown, subjected pending on the aid of Him, who, by his our friends to much suffering from go- prophet, hath promised to be a spirit of vernment, though to the salutary pur-judgment, to him that sitteth in judg poses of government our principles are ment,' Isa. xxvii. 6. Without this, there is a danger of receiving numbers into outward communion, without any addition to that spiritual sheep-fold, whereof our blessed Lord declared himself to be both the door and the shepherd, John, 7.11; that is, such as know his voice and follow him in the paths of obedi ence. "In the practice of discipline, we think it indispensable that the order recommended by Christ himself be invariably observed, Matt. xviii. 15—17. has long been the decided judgment of the society, that its members should not sue each other at law. It therefore enjoins all to end their differences by speedy and impartial arbitration, agree ably to rules laid down. If any refuse to adopt this mode, or, having adopted it, to submit to the award, it is the direction of the yearly meeting that such be disowned. "To monthly meetings also belongs the allowing of marriages; for our society hath always scrupled to acknow ledge the exclusive authority of the priests in the solemnization of marriage. Those who intend to marry appear to "To effect the salutary purposes of discipline, meetings were appointed at an early period of the society, which, from the times of their being held, were called quarterly meetings. It was af-gether, and propose their intention to terwards found expedient to divide the districts of those meetings, and to meet more frequently: from whence arose monthly meetings, subordinate to those held quarterly. At length, in 1669, a yearly meeting was established, to superintend, assist, and provide rules for the whole, previously to which general meetings had been occasionally held. the monthly meeting; and if not attended by their parents and guardians, produce a written certificate of their consent, signed in the presence of witnesses. The meeting then appoints a committee to inquire whether they be clear of other engagements respecting marriage; and if at a subsequent meeting, to which the parties also come and "A monthly meeting is usually com- declare the continuance of their intenposed of several particular congrega- tion, no objections be reported, they tions, situated within a convenient dis- have the meeting's consent to solemtance from each other. Its business is nize their intended marriage. This is to provide for the subsistence of the done in a public meeting for worship, poor, and for the education of their off- towards the close whereof the parties spring; to judge of the sincerity and fit- stand up, and solemnly take each other ness of persons appearing to be con- for husband and wife. A certificate of vinced of the religious principles of the the proceedings is then publicly read, society, and desiring to be admitted into and signed by the parties, and aftermembership; to excite due attention to wards by the relations and others as the discharge of religious and moral witnesses. Of such marriage the monthduty; and to deal with disorderly mem-ly meeting keeps a record; as also of bers. Monthly meetings also grant to the births and burials of its members. such of their members as remove into A certificate of the date of the name of other monthly meetings certificates of the infant, and of its parents, signed by their membership and conduct; with- those present at the birth, is the subout which they cannot gain member-ject of one of these last-mentioned reship in such meetings. Each monthly meeting is required to appoint certain persons, under the name of overseers, who are to take care that the rules of our discipline be put in practice; and when any case of complaint, or disorderly conduct, comes to their knowledge, to see that private admonition, agreeably to the Gospel rule before mentioned, be given, previously to its being laid before the monthly meeting. cords; and an order for the interment, countersigned by the grave-maker, of the other. The naming of children is without ceremony. Burials are also conducted in a simple manner. The body, followed by the relations and friends, is sometimes, previously to interment, carried to a meeting; and at the grave a pause is generally made: on both which occasions it frequently falls out that one or more friends present have somewhat "When a case is introduced, it is to express for the edification of those usual for a small committee to be ap- who attend; but no religious rite is conpointed to visit the offender, to endea-sidered as an essential part of burial. vour to convince him of his error, and to induce him to forsake and condemn it. If they succeed, the person is by minute declared to have made satisfaction for the offence; if not, he is disowned as a member of the society. "In disputes between individuals, it "Several monthly meetings compose a quarterly meeting. At the quarterly meetings are produced written answers from the monthly meetings to certain queries respecting the conduct of their members, and the meeting's care over them. The accounts thus received are |